THE CHURCH MEMORIAL. 



THE 



CHURCH MEMORIAL: 



CONTAINING 



IMPORTANT HISTORICAL FACTS AND REMINISCENCES CONNECTED WITH THE 
ASSOCIATE AND ASSOCIATE REFORMED CHURCHES 



PREVIOUS TO THEIR UNION AS THE 



UNITED PRESBYTERIAN CHURCH 



NORTH AMERICA, ^ofco^ 

REV. R. D. HARPER, 

PASTOR OF THE FIRST UNITED PRESBYTERIAN CONGREGATION OF XENIA, OHIO. 



ct Thus saith the Lord God : Behold, I will take the stick of Joseph, which is 
in the hand of Ephraim, and the tribes of Israel his fellows, and will put them 
with him, even with the stick of Judah, and make them one stick, and they 
shall be one in my hand." — Ezek. xxxvii : 19. 



COLUMBUS, OHIO : 
FOLLETT, FOSTER AND COMPANY. 
XENIA, OHIO : FLEMING AND CRAWFORD. 
1 8 5 8. 




Entered according to Act of Congress, in the year 1858, 

BY FLEMING & CRAWFORD, 

In the Clerk's office of the District Court of the United States for the Southern 
District of Ohio. 



TO THE 

MINISTERS, ELDERS, AND MEMBERS 

OF THE 

THIS VOLUME IS Xi. KHI'KC "X" I DEDICATES, 

AS A MEMORIAL OF THE EAELY HISTORY OF OUR BELOVED ZION. 



CONTENTS. 



PAGE 

I. Introduction 9 

II. History of the Associate Presbyterian Church — Rev. Thomas 

Beveridge, D.D 13 

III. History of the Associate Reformed Presbyterian Church — 

Rev. J. B. Dales, D.D 54 

IV. History of the Conventions of Reformed Churches — Rev. 

John T. Pressly, D.D 80 

V. Testimony of the United Presbyterian Church 88 

VI. Action of the Associate and Associate Reformed Churches 

on Union, in 1857 134 

VII. Joint action of the two Churches, in 1858 137 

VIII. Remarks on Union, in the Associate Reformed Synod 138 

IX. Remarks on Union, in the Associate Synod 172 

X. Proceedings connected with the final consummation of the 

Union, May 26, 1858 198 

XI. Proceedings of the Convention of Reformed Churches, at 

Xenia, March, 1-858 222 

XII. Proceedings of the Convention of Reformed Chftrches, in 

Allegheny City, May, 1858 271 

XIII. Missions of the Associate Church— Rev. J. T. Cooper, D.D. 323 

Trinidad. 
California. 
Northern India. 

XIV. Missions of the Associate Reformed Church — Rev. J. B. 

Dales, D.D 329 

Damascus. 
Cairo. 

Alexandria. 
Oregon. 



viii 



C ONTENTS. 



PAGE 

XV. Theological Seminaries 334 

Newburgh. 
Allegheny. 
Xenia. 
Oxford. 

XVI. Synods and Presbyteries 367 

Associate. 

New York. 

First of the West. 

Second of the West. 

Illinois. 

XVII. Colleges 388 

Franklin. 

Muskingum. 

Madison. 

Westminster. 

Monmouth. 

Washington. 

XVIII. Periodicals 400 

Evangelical Repository. 
United Presbyterian. 
Christian Instructor. 
United Presbyterian of the West. 
Westminster Herald. 
The Presbyterian Witness. 
XIX. General Summary of the United Presbyterian Church c . . . 403 
XX. Conclusion 404 



INTRODUCTION. 



u What thou seest write in a book." The design 
of this command, given to the Exile of Patmos, was to pre- 
serve the Apocalyptic visions which had passed before him. 
If they had not been thus written in a book and graven with 
an iron pen, these glorious revelations of the future which 
sweetened his solitude and made him a blessing to the 
Church in all ages, would soon have perished forever. 

With regard to the present volume, we claim no such di- 
rect command. The object, however, is the same. It is to 
save from oblivion many important historical facts and remi- 
niscences connected with the two Churches which have re- 
cently been so happily united. Both t iese Churches date 
their origin in the past century. Many of the prominent 
actors in these different branches of the Church have already 
gone, as we hope, to the Church of the first born in Heaven. 
Much of our knowledge of the early history of these Churches 
is obtained by tradition, and consequently is becoming more 
and more uncertain as time advances. Even now it is almost 
impossible for a young man to obtain any certain information 
respecting the early history of the Church with which he 
stands connected. And certainly this difficulty will be 
greatly increased when olden Synods and Presbyteries, and 

2 



X 



INTRODUCTION. 



congregations and ecclesiastical names have passed away, 
and these Churches become thoroughly blended together. 

Nor do we desire to bury all of the past. We love the 
Churches in which many of us have not only been born, but 
born again. They have been faithful Churches of the living 
God. They have contended earnestly for the truth of God. 
They have done good service in the cause of our dear Re- 
deemer. And although they are now organically one, and 
we rejoice that it is so, yet our hearts are full of sacred 
memories, and we turn with mingled emotions of joy and 
sorrow to the past. We remember our old ecclesiastical 
associations with tenderest emotion, and with the captives of 
old we are ready to say, " If I forget thee, 0, Jerusalem, 
let my right hand forget her cunning. " 

One prominent object in the preparation of this work was 
to preserve the leading facts connected with the union of 
these Churches. In a few years the fathers of the Church 
who took an active part in these proceedings will be no 
more. Others will be called to carry out the principles 
upon which this union was formed. Various opinions may 
arise as to the meaning of different acts and the design 
of their framers. Such we know has been the case hereto- 
fore both in Church and State. Even the constitution of the 
United States is now differently interpreted ; and its true 
meaning can be certainly determined only by the recorded 
sentiments of its framers. For this purpose, therefore, we 
have collected together the action of these Churches and the 
remarks on the subject of union in the different Synods, that 
in after years they may speak for themselves. 

We have also inserted the proceedings of the two religious 
conventions recently held in Xenia, and Allegheny, deeming 
them worthy of preservation. The recollection of these 



INTRODUCTION. 



xi 



happy meetings, where brethren of different denominations 
" met and sung and prayed and wept together," until their 
hearts were warmed with heavenly influences and knit 
together in holy love, will not soon be forgotten by those 
who were present. Such scenes are not often witnessed on 
earth. They have already yielded fruit to the glory of God. 
They are worthy to be had in everlasting remembrance. 

For the proceedings of the conventions, and the remarks 
on the union of the Churches, before the different Synods, we 
are largely indebted to the United Presbyterian. Many of 
the reported speeches would have appeared to a much better 
advantage if all the speakers had furnished us corrected cop- 
ies as we requested. We have presented them as favorably 
as we could. And in this connexion we take pleasure in 
acknowledging the kind assistance furnished us in the prep- 
aration of this work, not only by those whose names are 
appended to the different parts of it, but also by others whose 
names do not appear : Rev. Drs. McDill, Bullions, Forsythe, 
Kerr, and Clark ; Presidents Waddle and Wallace ; Profs. 
Vincent, Buchanan, and Doig ; Rev. Messrs. James Prest- 
ley, R. A. Browne, J. B. and J. Y. Scouller, J. L. Craig, 
G. W. Gowdy, and R. H. Pollock. 

The task of gathering up these ecclesiastical fragments, 
undertaken in compliance with the solicitation of many breth- 
ren, we found more difficult than we at first anticipated. It 
has proved no sinecure business. It has cost much labor. 
But the work is done. And the very difficulty that has at- 
tended its preparation has demonstrated most clearly its 
necessity. In a few years more these facts gathered from 
olden memories and musty libraries would have been lost 
forever. 

If this work shall preserve, in any degree, the past his- 



xii 



INTRODUCTION. 



torj of the Churches now united ; or serve as a memorial of 
God's great goodness toward us in years that are gone ; or 
stimulate us with increased love and zeal for the future ; or 
transmit to coming generations the faith for which we are 
earnestly contending — then will our desire be accomplished, 
and we shall deem ourselves amply repaid for our unworthy 
labors. 



THE CHURCH MEMORIAL. 



I. — History of the Associate Presbyterian Church 
of North America. 



The Associate Presbyterian Church originated in a 
secession from the Established Church of Scotland, in the year 
1733. The grounds of this secession were corruptions in the 
doctrines of the Church, and tyranny in the administration of 
her government. At what was called the revolution settlement 
in 1688, when the last of the Stuarts was driven from the throne 
of England, and Presbyterianism restored in Scotland after 
nearly thirty years of bitter persecution, hundreds of the Epis- 
copal incumbents who had been thrust upon the people were re- 
tained in their charges. They were ignorant, unsound, and 
worthless men. Bishop Burnet, who cannot be suspected of 
any groundless prejudice against them, says : " They were the 
worst preachers I ever heard ; they were ignorant to a re- 
proach, and many of them were clearly vicious. They were a 
disgrace to their orders, and were indeed the dregs and the 
refuse of the northern parts. Those of them that rose above 
contempt and scandal were men of such violent tempers, that 
they were as much hated as the others were despised." Yet 
such was the anxiety of the Church for peace, that a reluctant 
consent was yielded to the wishes of the government, and these 
men were allowed to retain their places on the condition of su»b- 



14 



THE CHURCH MEMORIAL. 



mission to that Presbyterian system which they had been unit- 
ing with the persecutors to overthrow. In this way the leaven 
of corruption was introduced, and spread itself through the 
Church till many of the people and a majority of the ministers 
were leavened. The evangelical system of doctrine taught in 
the Westminster Confession was abandoned, and a kind of hea- 
then morality or virtue was substituted in the room of the gos- 
pel, the doctrine which is according to godliness. People were 
taught to forsake their sins in order to their coming to Christ, 
and the contrary doctrine was condemned as unsound and dan- 
gerous. Mr. Simson, professor of divinity in the University of 
Glasgow, was convicted, in 1717, of teaching that the light of 
nature is sufficient to guide men in the way of salvation ; that no 
covenant of works was made with Adam as the representative 
of his posterity ; that the souls of children are as pure and holy 
as the soul of Adam was in his original condition. He was also 
convicted of teaching other kindred doctrines embracing some 
of the worst errors of Pelagianism ; yet no censure was inflicted. 
The Assembly thought it sufficient to declare that " Some of his 
opinions were not evidently founded on the word of God, or 
necessary to be taught in divinity ; that he had used some ex- 
pressions which bear, and are used by adversaries in, a bad and 
unsound sense ; and for answering the objections of adversaries, 
had employed some hypotheses that tend to attribute too much 
to natural reason and the power of corrupt nature ; which ex- 
pressions and hypotheses they prohibited him from using in fu- 
ture." It was not at all strange that this lenity encouraged the 
Professor to persevere in teaching the same doctrines, and to 
improve upon his system till he openly denied the necessary ex- 
istance and Supreme Deity of the Son of God. Yet even when 
convicted of such gross heresy in the Assembly of 1726, he was 
merely suspended from office, and the case remitted to the infe- 
rior judicatories to obtain their opinion in time for the next As- 
sembly. But though a majority of presbyteries gave it as their 



THE CHURCH MEMORIAL. 



15 



judgment that he should be deposed, he was merely continued 
xmder suspension from office, and allowed to enjoy its emolu- 
ments and the communion of the Church. A similar lenity was 
afterwards shown to Mr. Campbell, professor of ecclesiastical 
history, whose errors were in several respects the same with 
Professor Simson's, and who ridiculed as enthusiasm such ideas 
as those of close walking with God, and consulting him in all 
our ways. His theology verged on the lowest rationalism, and 
his moral principles bore much more resemblance to those of 
Seneca and Epictetus than to those of the living oracles of truth. 
This man, though well known to be infected with these heresies, 
was not only tolerated, but highly honored in the Church, and 
when at last the popular clamor was so great that the Assembly 
was constrained to take some notice of his doctrines, he was al- 
lowed, as is too commonly the case, to varnish over his errors 
with vague and unsatisfactory explanations, and then dismissed 
from the bar of the Assembly without censure or condemnation. 
These well authenticated facts may serve to show the state of 
religious doctrine in the Church of Scotland at the time of the 
secession. 

That Church being established by law, the settlement of min- 
isters was not by election of the people, but by patronage. In 
other words, the right of presenting a minister to a vacant con- 
gregation was in the possession of the crown or some of the no- 
bility, and there was no necessity of consulting the wishes of the 
people on the subject. Yet so long as there was any degree of 
faithfulness in the Church, her authority over her own minis- 
ters enabled her in a great measure to counteract this evil, and 
few settlements took place where the people were known to be 
opposed to the presentee. But, as the corrupt party of the 
Church increased in number and power, instead of striving to 
shield the people from this oppression, they sought to bind this 
yoke upon them. In cases where the patron neglected to pre- 
sent a minister to a congregation after six months' vacancy, ac- 



16 



THE CHURCH MEMORIAL. 



cording to what was called the jus devolutum, the right of pre- 
sentation came into the hands of the Presbytery, which could 
yield the choice to the people. But the General Assembly of 
the Church in 1731, ordained that where patrons might neglect 
or decline to exercise their right of presentation, the minister 
should be chosen by a majority of the heritors (land-holders) 
and elders, if Protestants. These heritors might be non-resi- 
dents, Episcopalians — anything but Romanists. By this act 
they deprived the great majority of the members of the Church 
of any right to choose their own pastors. 

The leading party which sustained these measures, agreeably 
to a fancy, not uncommon, to choose a name as opposite as pos- 
sible to some cherished vice, or some hated virtue, called them- 
selves the Moderates ; those who advocated evangelical doc- 
trines and the rights of the people, they called High-flyers. 
These two parties were the same whose contentions lately 
caused a disruption in the Church of Scotland, and gave rise to 
another and larger secession under the name of The Free Pres- 
byterian Church. Previous to the first secession, which took 
the name of the Associate Presbytery, the Moderates, being 
then in the majority, carried their measures in the most arbi- 
trary manner. They refused to regard the opposition of the 
people to the worthless ministers who were intruded upon 
them, and when Presbyteries were unwilling to take part in the 
sacrilegious act of introducing them to their charges, they ap- 
pointed a commission of other ministers whose consciences were 
more pliant, to induct the presentee. They enjoined upon the 
reluctant Presbyteries, under the pain of severe censure, to en- 
roll these hirelings among their members, and treat them as the 
Lord's servants. They refused to neighboring ministers the 
right to grant the privileges of the Church to such of the people 
as fled to them for refuge from these hirelings, without first ob- 
taining their consent. Things had proceeded to such a length 
that in cases of great obstinacy on the part of the people, minis- 



THE CHURCH MEMORIAL. 



17 



ters were inducted into their charges by the aid of bands of sol- 
diers. The Presbytery and presentee were sometimes escorted 
to the place of worship on the Sabbath by a troop of dragoons 
preceded by military music, flourishing their swords, and strik- 
ing with them at the women and others who had come to gaze 
on these booted evangelists guarding the apostles of the estab- 
lishment. 

Dissents against these and other high handed measures were 
refused a place upon the records of the Church. Remonstrants 
were frequently refused a hearing, or if heard, were treated as 
offenders. This last was the case particularly in a long contro- 
versy which arose about certain doctrines taught, or supposed 
to be taught, in a book called The Marrow of Modern Divinity. 
This work, by Edward Fisher of England, was written to defend 
the true gospel from the extremes of legalism and antinomian- 
ism. The evangelical ministers of Scotland regarding it as pe- 
culiarly seasonable to check the tendency to legal doctrines so 
prevalent in the Church, had it republished ; and its circulation 
was attended with much advantage to the cause of truth. This 
aroused the indignation of the opposite party, and they succeeded 
in obtaining from the Assembly of 1720, in conformity with the 
report of their committee for purity of doctrine, a condemnation 
of a number of propositions represented to have been collected 
from " The Marrow." By this act the Assembly was regarded 
as either directly or virtually condemning the following doc- 
trines : That in the gospel, strictly understood, there are no pre- 
cepts ; That there is in the gospel a free and full gift of Christ to 
sinners as such ; That all who hear the gospel are warranted 
and bound forthwith to accept of Christ without waiting for any 
qualifications or fulfilling any conditions ; That believers are de- 
livered from the law as a covenant of works ; and, That holi- 
liness is not a federal means or condition of our salvation. 
Against this act twelve of the most eminent ministers of the 
Church prepared a representation characterized by much faith- 



18 



THE CHURCH MEMORIAL. 



fulness and ability, and at the same time respectful and tem- 
perate in its language. These men were Messrs. James Hog, 
Thomas Boston, John Bonar, John Williamson, James Kid, 
Gabriel Wilson, Ebeneezer Erskine, Ralph Eekine, James 
Wardlaw, Henry Davidson, John Bathgate, and Wm. Hunter, 
men whose names deserve to be held in everlasting remem- 
brance. Their representation was presented to the Assembly 
of 1721, but no action was taken upon it at this meeting. At 
the meeting of the ensuing commission in November, instead 
of any attempt to redress the grievance complained of by 
the representee, they were treated as culprits. In ludi- 
crous allusion to the number of the men, twelve queries were 
proposed to them with a view to elicit something which might 
be the ground of a charge against them. The representee 
justly complained of this treatment, but regarding the interests 
of truth as having superior claims to the point of honor, they 
gave a clear and convincing answer to these queries, which was 
not without its effect in moderating the tone of their adversa- 
ries. Notwithstanding, the next Assembly, (1722,) after a con- 
sideration of the case, condemned, though in a somewhat modi- 
fied form, the aforesaid doctrines of the Marrow ; and in words 
at least recalling to mind the Index Expurgatorius, they 
" strictly prohibited and discharged all the ministers of the 
Church to use by writing, printing, preaching, catechising, or 
otherwise teaching, either publicly or privately, the positions 
condemned, or what may be equivalent to them or of like ten- 
dency, under pain of the censures of the Church conformed to 
the merit of their offense." They also appointed their modera- 
tor in their name to rebuke and admonish the representee, 
which was done accordingly. Whilst such severity was em- 
ployed against the friends of evangelical truth, it was deservedly 
noticed as in singular contrast that those who were charged with 
the most grievous errors, as has been already stated, were treat- 
ed with the utmost lenity. 



THE CHURCH MEMORIAL. 



19 



Attempts having been made to prevent a faithful testimony 
against prevailing corruptions by refusing to record dissents and 
protests, by disregarding petitions and remonstrances, and even 
by prohibiting the circulating or recommending of evangelical 
books, the friends of truth were the more ready to lift up a 
warning voice in the pulpit where freedom had hitherto been 
allowed. But attempts began to be made to drive freedom even 
from this her last refuge. After some previous attempts of the 
same kind, process was commenced against the Rev. Ebenezer 
Erskine, minister of Stirling, for a sermon preached by him as 
moderator, at the meeting of the Synod of Perth and Stirling, 
October 18, 1732. His text was Psalm cxviii : 22: "The 
stone which the builders refused is become the head-stone of the 
corner." In this discourse he treated of the Church as a build- 
ing, of Christ as the foundation of the building, of the builders, 
of their error in refusing Christ, and of the glory to which 
Christ will be exalted as the Head-stone in spite of all the 
attempts of these builders to thrust him out of his place. In 
the course of his remarks he took some notice of the Jewish 
builders, which appeared not very complimentary to some of the 
builders before him, and which caused not a little hard feeling 
towards the preacher. He was called to an account for what 
were regarded as the injurious reflections contained in his ser- 
mon, and after a warm discussion of three days' continuance, he 
was appointed by a majority of six votes to be rebuked. It has 
sometimes been alleged that the process was for the manner in 
which he had expressed himself, and not for the liberty he had 
used in testifying against the prevailing corruptions of the times, 
but the whole history of the process clearly disproves this apol- 
ogy for those that prosecuted and condemned him. It is indeed 
a very lame apology to allege that such vigorous proceedings 
were followed up even to the deposition of an eminently godly 
and able minister of the gospel, and to the rending of the Church 
merely on the ground of something exceptionable in his man- 



20 



THE CHURCH MEMORIAL. 



ner, while there was nothing faulty in the matter of his sermon. 
From the sentence of rebuke, Mr. Erskine appealed to the 
General Assembly, and was joined in this appeal by his son-in- 
law, the Rev. James Fisher. Fourteen others dissented, and 
protested, amongst whom were the Rev. Alexander Moncrieff, 
and the Rev. Wm. Wilson, who appeared with Mr. Erskine at 
the bar of the Assembly which met the ensuing May, 1733. 
When the cause came before the Assembly, Messrs. Moncrieff 
and Wilson were denied a hearing in behalf of their dissents, 
and Mr. Fisher in behalf of his protest. Mr. Erskine alone 
was heard in a brief, bat triumphant defense of his appeal. 
But the leading party, both in the Synod and Assembly, ap- 
peared to be actuated by the same spirit — a determination to 
crush out the spirit of liberty by the stern exercise of ecclesias- 
tical authority. Indeed, they had succeeded so far, that of all 
who had taken part with Mr. Erskine, the three above named 
were the only ones who ventured to stand up with him before a 
frowning Assembly, ready to encounter in the cause of Christ the 
worst that their wrath could inflict. The Assembly, by a ma- 
jority of votes, sustained the decision of the Synod, and appoint- 
ed Mr. Erskine to be rebuked at their own bar in order to 
terminate the process. He submitted to this rebuke, but imme- 
diately produced a paper in which he protested against the cen- 
sure which had been inflicted, as importing that he had in his 
doctrine at the opening of the Synod at Perth, departed from 
the Word of God and the standard of the Church. He also 
claimed that he should " be at liberty to preach the same truths 
of God, and to testify against the same or like defections of this 
Church upon all proper occasions." In this protest he was 
joined by Messrs. Wilson, Moncrieff and Fisher. 

This protest was laid upon the table, but refused a hearing. 
It having fallen from the table, was picked up by a member of 
the court, who having read it called upon the Assembly to stop 
their proceedings and take notice of the insufferable insult which 



TflE church memorial. 



21 



had been offered by presenting this paper. The paper being 
now publicly read, " the whole Assembly was in an uproar. A 
paper containing high treason against the sovereign, or blasphe- 
my against the majesty of Heaven, could not have called forth 
a greater burst of indignation." [M'Kerrow.] The officer of 
the Assembly was directed to summon the four brethren to ap- 
pear before the Assembly the next forenoon to answer for such 
audacious conduct. When they appeared, they were dealt with 
by a committee to withdraw their paper, but as they refused to 
do so, they were directed to appear before the commission in 
August next, "and then show their sorrow for their conduct and 
misbehavior in offering to protest, and in giving in to the Assem- 
bly the paper by them subscribed, and that they then retract the 
same." In the event of their refusal to do so, the commission 
was empowered and appointed to suspend them from the exer- 
cise of their ministry, and at a future meeting, if they still 
proved refractory, to proceed to a higher censure. Accordingly, 
as they refused to retract their protest, the commission, August, 
1733, " suspended them from the exercise of the ministerial 
functions and all the parts thereof." In the succeeding Novem- 
ber it was found by the commission that the four brethren had 
continued to exercise their ministry, and the order of the As- 
sembty was to proceed to a higher censure. The tyrannical 
proceedings of the ecclesiastical courts, and the undaunted ap- 
pearance of these brethren for the truth, excited an interest in 
their cause so great and extensive that there is good reason to 
suppose the leading party would now have willingly retreated 
from the inevitable consequences of their rash acts ; but it was 
too late without those humiliating concessions which men of their 
spirit are most reluctant to make. Seven Synods sent up com- 
munications to the commission in favor of the suspended breth- 
ren. Petitions of a like character were sent by some Presbyte- 
ries ; and a considerable number of the members of the commis- 
sion were in favor of delay. A motion for delay was only lost 



22 



THE CHURCH MEMORIAL. 



by the casting vote of the moderator. A committee was ap- 
pointed to meet with the brethren before any further steps were 
taken, but failed in their efforts to persuade them to withdraw 
their protest. The commission then agreed by a large major- 
ity to " Loose the relation of the said four ministers to their 
several charges, and declare them no longer ministers of this 
Church, and to prohibit all ministers of this Church to employ 
them in any ministerial function." Seven ministers of the com- 
mission protested against this sentence, and that it should be law- 
ful for them to hold ministerial communion with these their dear 
brethren, as if no such sentence had been passed against them. 
When the sentence was intimated to the four brethren, they 
handed in a paper declaring themselves under the necessity of 
seceding from the Church. Thus, as the most candid men of 
other societies will now generally admit, the Church, by her high 
handed measures, drove out of her communion four of the very 
best men in it. These men soon afterwards met as a Presby- 
tery, and published what has generally been distinguished as 
the Extra-judicial Testimony. In this they defend their seces- 
sion not on the ground of any one of the evils of which they 
complain, but of all these evils collectively, especially taken in 
connection with the fact that they were thrust out because of 
their testifying against these evils. They declined to act judi- 
cially for about three years after their secession, still hoping 
that such measures would be adopted that they could consist- 
ently return to the Church which had cast them out. But 
though something was done towards healing the breach, espe- 
cially in the Assembly of 1734, it appeared in the end to be 
more the result of policy than of any disposition to do justice 
either to them or to the cause of truth. It was soon found that 
the secession was regarded with favor by the better class of 
people, and that it afforded a very convenient refuge for those 
who were oppressed by the system of patronage. When all 
measures of opposition to ministers intruded upon congregations 



THE CHURCH MEMORIAL. 



23 



against their will proved ineffectual, they soon learned to go 
peaceably to work to build a Church of their own, and call a 
Seceder minister. The alarm caused by such proceedings is 
sufficient to account for some conciliatory measures. After the 
four brethren had waited three years in suspense, and found no 
prospect of reunion to the mother Church, they proceeded to 
judicial acts, and near the close of the year 1736, published 
what has been called their Judicial Testimony. They appointed 
one of their number, Mr. Wilson, Professor of Theology. At 
his decease, Mr. Moncrieff filled the chair. And after the breach 
occasioned by the Burgess oath, Mr. E. Erskine was elected 
professor by the Burgher Synod, and at his decease was suc- 
ceeded by Mr. Fisher, so that all the four first Seceders occu- 
pied this post. They were suffered to occupy their Churches 
till the year 1740. A libel was framed against them by the 
commission of the Assembly and laid before the Assembly itself, 
May, 1739. The charges contained in it were in substance 
their secession, for which their accusers were responsible, and 
their acting as an independent court of Christ, which was ren- 
dered necessary by their position. The Seceders, now eight in 
number, being summoned, appeared as a constituted Presbytery 
at the bar of the Assembly, and formally declined their author- 
ity. The next year the Assembly passed an act of deposition 
against all the eight, and in consequence of this they were vio- 
lently thrust out of their places of worship. These men were 
much endeared to their people, and the sufferings endured by 
them drew the bonds of affection still more closely. The scenes 
attending their exclusion, and the exclusion of their congrega- 
tions, from the places where they and their fathers before them 
had worshiped have been graphically described by different 
writers, and are full of thrilling interest ; but it would occupy 
too much space to give an account of them. 

As it is not our purpose to give a history of the Associate 
Church at large, but chiefly of that branch of it which has had an 



24 



THE CHURCH MEMORIAL. 



existence for more than a century in the United States, we shall 
pass over the subsequent events pertaining to her history in 
Scotland, only noticing, briefly, one or two things necessary for 
the understanding of that part of her history of which we treat, 
The brethren of the Associate Presbytery had soon increased 
so much in number, that they found it necessary to constitute 
themselves into a Synod, to consist of three Presbyteries. This 
was in 1744. The whole number of settled ministers, at this 
time, was twenty-six. It was not long after this that a question 
came before them in relation to the lawfulness of s wearing cer- 

o 

tain Burgess oaths, containing in them this clause : " Here I 
protest before God and your Lordships, that I profess, and allow 
with my heart, the true religion presently professed within this 
realm, and authorized by the laws thereof: I shall abide thereat, 
and defend the same to my life's end ; renouncing the Roman 
religion called papistry." The Synod was nearly equally di- 
vided in respect to the lawfulness of their members swearing 
this oath ; and after about two years sharp contention, a breach 
took place in 1747, and two distinct Synods was the result: the 
one known most commonly by the name of the General Asso- 
ciate, or Antiburgher Synod ; the other, not being divided into 
provincial Synods, was called simply the Associate or Burgher 
Synod. These two branches of the secession, after a separation 
of more than seventy years, were again reunited, Sept. 8, 1820. 

Although the question of the propriety of the civil establish- 
ment of religion had not engaged the attention of the Seceders, 
and they had urged, not the establishment itself, but the corrup- 
tions of it, in justification of their secession, yet at an early 
period some began to entertain doubts on this subject. Some of 
the young men, when receiving license to preach, expressed a 
difficulty about assenting to certain parts of the Westminster 
Confession relating to the magistrates' power in religious things. 
The General or Antiburgher Synod appears to have encoun- 
tered the first and most extensive difficulties of this character. 



THE CHURCH MEMORIAL. 



25 



The American Testimony was written by one of those who en- 
tertained these scruples about the magistrates' power, and who 
was ordained with an allowed reservation on this subject. The 
doctrine introduced into this Testimony was in conformity with 
the writer's views, and it being republished in Scotland, strength- 
ened the hands of those who opposed civil establishments, and 
have of late years been called Voluntaries. Attempts were 
soon made to bring the Testimony of the General Synod into a 
conformity with the American Testimony. These efforts began 
in the year 1791, and resulted in the preparation of a new Tes- 
timony instead of a mere enlargement or modification of the old 
one. The preparation, discussion and enactment of this work, 
was not completed till 1804. The adoption of it was the means 
of separating from the Church four of her most eminent minis- 
ters, Dr. Thomas McCrie, the historian, Mr. Archibald Bruce, 
Professor of Theology, Mr. James Aitkin, and Mr. James Hog. 
These brethren not being able to give their assent to the new 
Testimony, formed themselves into what they called the Con- 
stitutional Presbytery. After the union of the Burgher and 
Antiburgher Synods, they united with nine of the brethren of 
the Antiburgher Synod who had protested, and were distin- 
guished by the name of Original Seceders. A majority of this 
body lately united with the Free Presbyterian Church. 

A missionary spirit characterized the Associate brethren from 
the first; and one of the fields of their missionary labors, to 
which very particular attention was paid, was the United States. 
In the year 1736, — the first year when they began to act as a 
distinct branch of the Church, — besides other applications to 
them for supply of preaching, Dr. McKerrow mentions " that a 
letter was received from Londonderry, Chester, State of Penn- 
sylvania," containing an urgent request that they would send 
over either an ordained minister or a probationer to labor 
amongst the inhabitants of that district ; and a promise was 

3 



26 



THE CHUKCH MEMORIAL. 



given that all the necessary charges of the mission would be 
defrayed. The demands, however, made upon the Presbytery 
for supplying the necessitous districts in their own immediate 
neighborhood, were so numerous and so urgent, that they had 
it not yet in their power to send any of their preachers across 
the Atlantic. They returned a friendly reply to the American 
letter, but deferred for a season sending a laborer to that part of 
the vineyard. 

Fourteen years afterwards (1750) petitions were again sent, 
addressed to the Antiburgher Synod, from some of the inhab- 
itants of the eastern counties of Pennsylvania, for supply of 
preaching. The petitioners were chiefly emigrants from Scot- 
land and Ireland, who, though not finding all the same causes of 
separation from the Presbyterian Church of America as from 
the Established Church of Scotland, yet found some of the same, 
and had also other objections to a union with them. At a meet- 
ing of the Synod, 1751, an urgent application was again made to 
them from Mr. Alexander Craighead, minister at Middle Octo- 
rara, in Pennsylvania, and from a number of other persons in 
that province, earnestly beseeching the Synod to appoint some 
ministers to labor in that part of America. The Synod accord- 
ingly appointed Mr. James Hume, a licentiate, and Mr. John 
Jamieson, student, after being licensed, to be ordained and sent 
as missionaries to Pennsylvania. The design of the Synod was 
frustrated, by both these young men being called and settled 
in congregations. The Synod was much dissatisfied with their 
conduct, but finally released them from their appointment. So 
intent were they upon complying with the repeated calls from 
America for missionaries, that in August, 1752, they directed 
Presbyteries to require of young men, previous to giving them 
license, an engagement to submit to any missionary appointment 
which might be given them by the church courts, unless they 
had such objections to offer as should be found relevant ; and 
those young men who showed an aversion to submit, were no 



THE CHURCH MEMORIAL. 



27 



longer to be acknowledged in the capacity of students. Soon 
after passing this act, Messrs. Alexander Gellatly and Andrew 
Bunyan were ordered to be licensed without delay, that they 
might be set apart to this important work. Mr. Bunyan, after 
being licensed, was unwilling to proceed. His case came ulti- 
mately before the Synod, and his excuse being found not satis- 
factory, the license which had been given him on the condition 
of his submission was recalled, though afterwards, suitable ac- 
knowledgments having been made, and an admonition given him, 
it was restored. Mr. Gellatly complied with the appointment 
given him, and has the honor of being the first missionary 
of the Associate Church to this country, and is entitled to the 
name of the Father of the Secession in the United States. Mr. 
Andrew Arnot, minister at Midholm, was sent with him, with 
liberty to remain or return at the end of a year. These breth- 
ren set sail in the beginning of the summer of 1753, and arrived 
before the close of that year, and not in 1754, as has been often 
incorrectly stated. Mr. Gellatly, the best authority in the case, 
says, in one of his published works, that he arrived in 1753. 
As Mr. Arnot returned at the end of the year, Mr. James 
Proudfoot, (or Proudfit, as the name is now generally spelled,) 
was sent to supply his place, and set sail August, 1754. To 
defray the expense of these missions, about five hundred dollars 
were raised by collections in the congregations belonging to the 
Synod, — a liberal sum, considering the smallness of their num- 
ber, their limited means, and the large demands made upon them 
for other purposes. 

When Messrs. Gellatly and Arnot arrived in America, they 
found an extensive field of labor, and many more demands were 
made on them, and also on those who came after them, than it 
was possible to comply with. Indeed, during the whole period 
of the existence of the Associate Church as a separate body in 
the United States, her cause has been much impeded from the 
want of a sufficient supply of ministers. In the early period of 



28 



THE CHURCH MEMORIAL. 



her history, there were no suitable means for educating young 
men for the ministry, and the supply from abroad was altogether 
unequal to the demand. There was an extreme unwillingness 
on the part of brethren in Scotland to accept of a missionary 
appointment to America. The ideas of separation from home and 
friends, and of a life spent among interminable forests, filled with 
snakes and savage Indians, appeared to present themselves to the 
minds of young men in such horrible aspects, that they would 
sooner submit to the highest ecclesiastical censures than agree 
to go on a mission to America. As a frequent impediment in 
the way of young men was a call to some congregation at home, 
the Synod, to prevent this, determined that no young man under 
appointment as a missionary to America should be a candidate 
for settlement. They not only, as has been stated, sometimes 
recalled license w r here a missionary appointment was declined, 
but, in the case of ordained ministers, threatened deposition, — 
and in one case at least were about to proceed to this length, 
had not their course been arrested by the timely submission of 
the culprit. Notwithstanding these rigorous measures, very few 
exhibited that hardy and adventurous spirit in the cause of the 
gospel, which multitudes of emigrants from many lands, flocking 
to these shores, were exhibiting for the attainment of merely 
secular advantages. 

The chief field of labor occupied by the missionaries to 
America, for some years, was Lancaster, Chester, and York 
counties, Pennsylvania. Soon after the arrival of Messrs. Gel- 
latly and Arnot, agreeably to their instructions they constituted 
themselves into a Presbytery under the name of the Associate 
Presbytery of Pennsylvania, subordinate to the Associate Anti- 
burgher Synod ; and after a division of the Synod into General 
and Provincial Synods, subordinate to the Associate Synod of 
Edinburgh. Opposition was soon made to them by some breth- 
ren who had been occupying the field of their labors before 
them. The Presbytery of Newcastle, subordinate to the Synod 



THE CHURCH MEMORIAL. 



29 



of New York and Philadelphia, now the General Assembly of 
the Presbyterian Church of the United States, issued a warning 
against them, denouncing them as schismatics and separatists, 
and as heretical on the subject of the gospel offer, the nature of 
faith, and the obligation of the religious covenant engagements 
of our reforming forefathers. They first invited the Associate 
ministers to unite with them, and when they declined a union, 
they published this warning, to preserve their people from the 
dangerous infection of the unsound principles and schismatical 
practices with which they charged the Seceders. They also, at 
the same time, republished, at Lancaster, Pennsylvania, a book 
written by one Mr. Delap, in Ireland, in which he attacks the 
religious covenant bond of the Associate Synod. These publi- 
cations were answered by the Seceders in a little more than a 
year after their arrival. Their answer was published at Lan- 
caster, and is entitled, "A Detection of Injurious Reasonings 
and Unjust Representations." It consists of two parts. The 
first partis by Mr. Gellatly, "wherein," according to the title, 
" the injury done to truth, and the unjust representation of, and 
reflections upon, the conduct of the Associate Presbytery, by 
the Rev. Mr. Delap, in his remarks upon some of the articles 
mentioned in their confession of sins, and on the act of Presby- 
tery concerning their terms of communion, are discovered." The 
second part was begun by Mr. Arnot before his return to Scot- 
land, and finished by Mr. Gellatly. It contains, according to its 
title, " A discovery of further injury done to the truth by the 
Presbytery of Newcastle, in their judicial Warning and ap- 
pendix, and of their unjust representation of the principles and 
practices of the Seceders." This part treats of the gospel offer, 
the nature of faith, religious covenants, restricted communion, 
and what are called non-essentials in religion. The whole work 
extends to 240 pages, and though somewhat antiquated in style, 
is ably written. An answer to this work soon appeared, by 
Messrs. S. Finley and R. Smith, under the title of " The De- 



30 



THE CHURCH MEMORIAL. 



tection Detected." To this a reply was made in 1758, by Mr. 
Gellatly, under the following title : " Some Observations upon 
a late piece entitled, 'The Detection Detected, or a Vindica- 
tion, etc.,' containing a discovery of the manner how the Rev. 
Mess. S. Finley and R. Smith, the authors of said piece, handle 
the obligation of the National and Solemn League, the nature 
of Faith, the Gospel Offer, and some other points : and showing 
that the Detection is not detected in the manner they pretend." 
This work extends to 203 pages. There is occasionally some 
degree of sharpness on the part of Mr. Gellatly, as well as of 
his opponents ; yet his writings indicate not only a good degree 
of learning and ability, but sound views of the gospel, and a 
spirit of conformity to it. It has even been said that one of his 
opponents, in the course of the controversy, became a convert 
to Mr. Gellatly's views of faith, and afterward published a ser- 
mon vindicating the doctrines which he had formerly opposed. 
This controversy, which originated with the brethren of the 
Presbyterian Church, was not unfavorable to the cause of the 
Seceders, as it brought their principles more into notice. 

Mr. Gellatly was settled in Octorara, of Lancaster, and Oxford, 
of Chester county, Pennsylvania. Here he labored till March 
12, 1761, when he entered into his rest, in the forty-second year 
of his age and the eighth after his arrival in America. Previous 
to his decease, (1758,) Mr. Matthew Henderson arrived as a mis- 
sionary from Scotland, and was settled at Oxford and Pencader, 
in Chester county. Soon after the decease of Mr. G., Mr. John 
Mason, father of the more celebrated Dr. John Mason of New 
York, arrived. He was sent for by a congregation in New 
York, over which he was settled, and continued their pastor un- 
til his death. At the time of his arrival, (1761,) the Associate 
Presbytery of Pennsylvana consisted of only three ministerial 
members, Mr. Jas. Proudfit of Pequa, Mr. Henderson of Oxford 
and Pencader, and Mr. Mason of New York. Two probationers, 
Mr. Robert Annan, and Mr. John Smart were sent out in com- 



THE CHURCH MEMORIAL. 



31 



pany with Mr. Mason. Of these, Mr. Smart returned without 
having become a member of the Presbytery, and Mr. Annan did 
not become a member till four years afterwards. 

Petitions for supply of preaching began to multiply on the 
hands of the Presbytery not only from their neighborhood in the 
eastern counties of Pennsylvania, but from the Provinces of 
New York, Virginia, the Carolinas, and the western parts of 
Pennsylvania. Strenuous efforts were made to meet these de- 
mands by applications to the Associate Synod, and by the Syn- 
od's appointments of missionaries. As a specimen of the suc- 
cess attending these efforts, it may be mentioned that at two 
different meetings of the Synod in 17G2, no less than five were 
appointed missionaries to America. Of these Mr. Wm. Mar- 
shall was the only one who complied. He was originally set- 
tled at Deeprun and Neshaminy, in the Forks of the Delaware, 
but afterwards removed to Philadelphia, of the Associate con- 
gregation of which he continued the pastor till his decease in 
1802. In 1765, three others were appointed, but they all de- 
clined. 

Hitherto all the missionaries sent had been connected with 
the Antiburgher Synod, but in 1764, the Rev. Thomas Clark 
(from his medical skill generally known by the name of Dr. 
Clark) arrived in America. He had been a soldier in the army 
which fought against the Pretender in 1745-6. Having after- 
wards (1748) entered the ministry in connection with the Bur- 
gher Synod, he was settled in the congregation of Ballibay, Ire- 
land. He was somewhat eccentric, and many laughable anec- 
dotes respecting him have been handed down by tradition, yet 
he was a man eminent for piety and usefulness, and had suffered 
persecution, even to bonds and imprisonment, for the cause of 
Jesus Christ. Mr. Clark was ordained July 23, 1751, over a 
congregation of about 200 families who, not finding themselves 
edified by their former teachers, or able to believe some things 
taught them, had applied to the Associate Synod in Scotland 



32 



THE CHURCH MEMORIAL. 



who had sent Mr. Clark to preach to them. His settlement, 
which took place soon afterwards, appears to have aroused the 
wrath of the ministers who had been deserted, and of their ad- 
herents. As they knew that he had scruples about swearing 
the abjuration oath on account of some things in it, and the 
manner of swearing by kissing the Book, they took advantage 
of this circumstance, and having procured a warrant, arrested 
him during public worship, and carried him about fourteen miles 
under a strong guard of horse and foot to Monaghan jail, where 
he remained a prisoner from January 23, 1754, till the 8th of 
the following April. Some time after his release, he and the 
most of his congregation emigrated to America. When they 
arrived at New York, a part of the people went to Long Cane 
in South Carolina ; the rest, in company with their minister, 
after a short sojourn at Stillwater, settled at Salem, New York, 
a place then known by the name of New Perth. The next year 
after his arrival he made application to the Associate Presby- 
tery of Pennsylvania, and certain articles being drawn up to 
Avhich he gave his assent, he was received as a member. As 
the two Synods in Scotland adhered to the same Testimony 
which had been adopted before the breach, and as the only 
ground of controversy between them was about the lawfulness 
of a certain oath peculiar to a few burghs in that country, there 
seemed no great difficulty in the way of the union of these breth- 
ren in America. The chief difficulty was in relation to their 
subordination to the respective Synods with which they had been 
connected. There was less trouble in the case of Mr. Clark 
than in that of two others who soon followed him. There were 
Messrs. Telfar and Kinloch, both from the Burgher Synod, who 
made application for admission into the Presbytery in 17G9. 
They agreed to subscribe the same articles with Mr. Clark, but 
with some alterations. The conditions of this union were, That 
neither party should justify the swearing of the Burgess oath, 
nor the censures passed upon those who held the lawfulness of 



THE CHURCH MEMORIAL. 



33 



it : And neither party was required to break off their connec- 
tion with the Synod to which they had belonged in Scotland. 
There was a manifest inconsistency in the latter part of this 
agreement, that the different members of the same Presbytery 
should be in subordination to two distinct supreme courts ; and 
this feature of the union gave offense to the Antiburgher Synod, 
not, however, to such an extent as to prevent her from contin- 
uing her missions. In 1770 she appointed Messrs. John Proud- 
fit, John Roger, and James Ramsey to go to America. Mr. 
Roger alone complied with this appointment ; however, Mr. 
John Smith of Stirling, went with him. These missionaries 
w T ere directed to require the Presbytery to annul the union with 
the Burgher brethren, and obliterate their minute respecting it. 
If the Presbytery refused to do so, they were empowered, to- 
gether with any others who entertained similar views with them, 
to constitute themselves into a new Presb}'tery. The instruc- 
tions given to these brethren were laid before the Presbytery at 
a meeting held at Pequa, June 5, 1771, and were substantially 
complied with. The Presbytery agreed that the union with the 
Burgher brethren should be dissolved, as not consistent with 
their subordination to the Synod, and that they would have no 
further ministerial communion with them until the Synod should 
give them instructions. They declined erasing the minute re- 
lating to the union, judging the act of dissolving it sufficient. 
Messrs. Roger and Smith considering the Synod's demand as 
materially complied with, took seats in the Presbytery, and the 
Synod appears to have been satisfied. 

In 1769 commenced another attempt to unite the different 
branches of the Presbyterian Church in America. At the re- 
quest of several Seceding ministers, Dr. Wither^ oon moved in 
the Synod of New York and Philadelphia, shortly before they 
constituted themselves into a General Assembly, that a commit- 
tee be appointed to converse with these ministers with a view 
to bring about a union between them and the Synod. A peti- 



34 



THE CHURCH MEMORIAL. 



tion was presented at the same time from several inhabitants 
about Marsh creek, praying that the Synod would use their en- 
deavors to form a union with the Seceders. A committee, of 
which Dr. Witherspoon was chairman, was accordingly appoint- 
ed for this purpose. They however failed to meet. In 1771, 
it appears that they had a meeting. Certain questions were 
submitted to the Associate Presbytery answers to which were 
reported to the Synod in 1772, which were referred to Dr. 
Whitherspoon and others. The Associate Presbytery not hav- 
ing made any answer to the proposal of the committee at Synod 
made the year before, the negotiation was dropped, and not re- 
sumed till 1785, when efforts were made, and with some suc- 
cess for a time, to establish a convention composed of some of 
the members of the different Presbyterian bodies, to meet bien- 
nially. The design of this convention appears, not to have been 
to effect any organic union, but to promote sound doctrine, the 
faithful exercise of discipline, and a mutual good understanding 
among these Churches. The plan was one which, if faithfully 
carried out, might have been of advantage, but it appears to 
have been dropped about as soon as it was matured. See a 
more full account of it in " The Constitutional History of the 
Presbyterian Church in the United States, by Dr. Hodge," part 
ii, pp. 30 1-8. 

The hands of the Associate Presbytery had been so far 
strengthened by the missionaries sent from Scotland, that in 
177G they agreed to divide themselves into two Presbyteries. 
One of these, still called by the original name, the Presbytery 
of Pennsylvania, consisted of ten ministers, viz : Messrs. James 
Proudfit, Matthew Henderson, William Marshall, John Eoger, 
John Smith, James Clarkson, William Logan, John Murray, 
James Martin, and Andrew Patton. The new Presbytery was 
called the Presbytery of New York, and consisted of three min- 
isters : Messrs. John Mason, Thomas Clark, and Robert Annan. 
These Presbyteries were coordinate, and not subject to any 



THE CHURCH MEMORIAL. 



35 



common court in this country, but both were subordinate to the 
Synod of Edinburgh, of which they were regarded as constitu- 
ent parts. 

This division into two Presbyteries, it will be seen, took place 
at the commencement of the war of the revolution ; and it is 
not strange, as the brethren were warm advocates of the cause 
of the colonies against the mother country, that their subordi- 
nation to the mother Church lost much of its hold upon their 
consciences and affections. It was during this eventful period 
that measures were employed, without consulting the Synod in 
Scotland, to effect a union between the two Associate Presby- 
teries on the one hand, and the Reformed Presbytery or Cove- 
nanters on the other. The Reformed Presbytery had been 
constituted in 1774, and consisted of three ministers: Messrs. 
John Cuthbertson, William Linn, and Alexander Dobbin, who 
all exercised their ministry chiefly in Pennsylvania. The cause 
of the colonies being espoused by these brethren as well as by 
the Seceders, their opinions about subjection to magistrates 
appear to have been somewhat modified. They had rejected 
the government of Great Britain as unscriptural, and testified 
against subjection to it as sinful, but they were ready to own 
the newly formed government of the United States ; and as a 
diversity of opinion on subjection to civil rulers had been the 
main point of difference between them and the Seceders, their 
approbation of this government appeared to remove the greatest 
difficulty in the way of union. 

Mr. Robert Annan, of Wallkill, New York, was one of the 
foremost of the Associate Church in seeking to effect this union. 
In the summer of 1777, while the British had possession of 
Philadelphia, and their army was marching through Pennsyl- 
vania, Mr. Annan came to Pennsylvania, and succeeded in 
bringing together a few of the members of the two bodies, for 
conference, at Donegal, Lancaster county. Little was done, 
except to appoint another meeting, which was held at Pequa, 



36 



THE CHURCH MEMORIAL. 



Pennsylvania, the ensuing March. But our limits will not ad- 
mit of a full account of the negotiations which were carried on 
for about six years. Conferences repeatedly met, propositions 
were framed, substitutes offered for them, and substitutes for 
substitutes. Sometimes clouds darkened the prospect, and some- 
times they appeared to be passing away, It will be sufficient 
here to state the final result. 

The propositions on which the union was finally consummated 
were laid before the Associate Presbytery at their meeting at 
Pequa, June 12, 1782. Various exceptions were taken to them 
by Messrs. Marshall and Clarkson. The union, however, was 
closed the next day, on the basis of these propositions, by the 
casting vote of the moderator. Messrs. Marshall and Clarkson, 
ministers, and Messrs. Robert Hunter, James Thompson, and 
Alexander Moor, ruling elders, protested, and appealed to the 
Associate Synod of Scotland. The protest was at first admit- 
ted, but on a review of it, as it contained an appeal, it was 
refused admittance. The protestors then withdrew, claiming to 
be the true Associate Presbytery of Pennsylvania. It has not 
been thought necessary to introduce the various propositions 
debated, and the changes made, or proposed to be made, upon 
them, as our limits would not admit of this, and the controversies 
to which they relate have mostly become obsolete, so far as they 
concern the Associate Church and the united body. 

On these proceedings it is not proposed to make any remarks 
which might revive the unpleasant feelings which such events 
too generally produce. This much, however, may be said : that 
it was much to be regretted that a union could not have been 
effected which would at the same time have met all the demands 
of truth, and secured the harmony of all the parties concerned. 
Without attempting to decide by whose fault it happened, yet 
the fact cannot be concealed, that the union was not harmonious. 
A part of both bodies refused to go into the union, and continued 
separate from each other, as well as from the United Church. 



THE CHURCH MEMORIAL. 



37 



The united body took to themselves the name of the Associate 
Reformed Church ; the protestors against the union retained 
their former name ; and our further business is to trace their 
history down to the present time. As they still regarded them- 
selves as in subordination to the Synod of Scotland, and had 
appealed to that court, their appeal was considered and their 
conduct approved. And as they had been greatly weakened in 
numbers, missionaries were soon sent to their aid. The first 
sent after the consummation of the union, were Messrs. John 
Anderson and Thomas Beveridge. Not long afterwards, Messrs. 
Archibald White and David Goodwillie ; then again, Messrs. 
David Somerville and John Cree ; and towards the close of this 
century, Messrs. Robert Laing, John Banks, Robert Armstrong, 
Andrew Fulton, and probably some others, arrived in the United 
States. Messrs. Matthew Henderson and John Smith, who had 
gone into the union, became dissatisfied, and returned to the 
Presbytery. 

Upon the arrival of Messrs. Anderson and Beveridge, in the 
summer of 1784, the Presbytery considered it expedient to pre- 
pare a Testimony, suited to their circumstances in this country, 
and appointed these brethren to attend to that business. Accord- 
ingly, a Narrative and Testimony were prepared, and being 
enacted, were published that same year. It appears that the 
subordination of the Presbytery to the Synod was found in- 
convenient and disadvantageous. The Testimony was adopted 
without even consulting with the Synod ; and though some dis- 
satisfaction was expressed, and an act passed in 1786, claiming, 
indeed, but little more than what might be called the brotherly 
oversight which one Church might exercise over another, this 
subordination soon became a dead letter. 

In 1791, the Presbytery passed an act respecting public cov- 
enanting, afterwards incorporated in the Testimony ; and the 
next year they engaged in the duty of covenanting in connection 
with the Associate congregation of New York. In 1796, they 



38 



THE CHURCH MEMORIAL. 



also passed an act against occasional communion, which was 
published at the time, and the body of it has been republished 
in Mr. Miller's Sketches and Sermons. 

In 1794, finding the supply of ministers from abroad inade- 
quate, they established a theological seminary in Beaver county, 
Pensylvania, of which Dr. John Anderson continued to be the 
sole professor until 1819, when, owing to the infirmities of age, 
he resigned. The number of students was, however, very small. 
The average attendance was not more than four or five, and the 
highest number, which was shortly before his resignation, was 
nine. 

In 1800, the Presbytery agreed to constitute themselves into 
a Synod, consisting of the four Presbyteries of Philadelphia, 
Cambridge, Chartiers, and Kentucky, (now Miami.) The first 
meeting of the Synod was at Philadelphia, May 20, 1801. It 
was opened with a sermon by Mr. Marshall, who was chosen the 
first moderator. Mr. Francis Pringle, who had lately arrived 
from Ireland, was chosen clerk, which office he held till May, 
1827, when, being far advanced in years, he resigned, and his 
place was filled by the election of the Rev. A. Heron, D.D., 
who again was succeeded, in 1843, by the Rev. T. Hanna, D.D., 
the clerk of Synod at the time of the late union. 

From the time of the constitution of the Synod till 1811, no- 
thing is known to the writer as having occurred requiring any 
special notice. Ministers continued to arrive from Scotland and 
Ireland, a few by appointment, but more at their own option. 
Among those arriving in the early part of this century may be 
mentioned the Rev. Drs. Alexander Bullions, Robert Bruce, 
Peter Bullions, W. C. Brownlee, Joseph Shaw, Andrew Stork, 
Messrs. Francis Pringle, Thomas Smith, Alexander Gordon, 
Peter Campbell, Alexander Wilson, Alexander Donan, John 
France, John Dickie, Andrew Isaac, T. Ketcher, and James 
Millar. 

The evil of slaveholding had engaged the attention of the 



THE CHURCH MEMORIAL. 



39 



Seceders in Scotland at least as early as 1788. This subject 
came before the General Synod at their meeting in May, and 
in the noble efforts employed at that time to break the shackles 
from the slave, they took a prominent part. They " expressed 
their hearty concurrence with their fellow-subjects throughout 
the kingdom, who have declared their abhorrence of that infa- 
mous system, so inconsistent with religion and humanity, and 
their earnest wishes that measures may be speedily adopted for 
the abolition of it," etc. One of the original Presbyteries of the 
Associate Church in the United States had its location in Ken- 
tucky, and as early as the year 1800 they sent up an address to 
the Presbytery of Pennsylvania, asking that a warning might be 
issued against the sin of slaveholding. With this request the 
Presbytery complied, and in their warning declare slaveholding to 
be a moral evil and unjustifiable. They also urge the instruction 
of the people in regard to this sin, so as to render their continu- 
ance in it more inexcusable, and a proceeding to Church cen- 
sure on that account more expedient. The efforts of the breth- 
ren in Kentucky not promising much for the arresting of this 
evil, they soon afterwards (1804) removed with their congrega- 
tions to the adjoining free States of Ohio and Indiana. As, how- 
ever, there were Associate congregations in the States of Vir- 
ginia, North Carolina, South Carolina, and Tennessee, and as 
members of the Church were beginning to involve themselves 
in this sin, some of these people in Greene county, Ohio, who 
had fled from the contamination, solicited the Synod at their 
meeting, May, 1808, to exclude slaveholders from the commun- 
ion of the Church. This led in the end to the adoption of an 
Act in 1811 by the Synod at Canonsburg, declaring it to be a 
moral evil to hold negroes in bondage, directing the members 
of the Church under their inspection to set them at liberty ; or 
if this were rendered impracticable, to treat them as if free in 
respect to food, clothing, instruction, and wages. They also de- 
clared those who refused compliance with the above directions, 



40 



THE CHURCH MEMORIAL. 



unworthy of the fellowship of the Church. The provisions of 
this act not being complied with, the Synod, after having had 
the subject before them for a number of years, at another meet- 
ing at Canonsburg, May, 1831, passed a more stringent act by 
which all slaveholders were forthwith excluded from her com- 
munion. This act was regarded by a few members as rash and 
severe. They accordingly protested against it, but it was gen- 
erally understood that the most, if not all of them, were satisfied 
with the view taken of this act in a letter addressed by the Syn- 
od in May, 1840, to the people under their inspection in the 
Presbytery of the Carolinas. In this letter some allowance was 
made for those who might not be able to effect the emancipation 
of their slaves, provided *they would agree to what was called 
a moral emancipation. This letter, however, was so far from 
conciliating the feelings of Southern slaveholders, that a mob of 
them visited with Lynch law the brother who was appointed to 
be the bearer of it, and that, too, while he was engaged with a 
congregation in the public worship of God. The effect of these 
proceedings of the Synod was to purge the Church of the sin of 
shareholding, and at the same time entirely to extinguish the 
Associate Presbytery of the Carolinas. 

The Synod having had no very fixed and definite rules of 
discipline, had an overture prepared and handed down to the 
Presbyteries, which was enacted as a Book of Discipline in 1817. 
This contains an article on censurable offenses, such as the pro- 
faning of the Sabbath, the abuse of spirituous liquors, profaning 
the name of God in common conversation, the abuse of lots, the 
use of charms, the diversions of the stage, promiscuous dancing, 
etc., etc. 

This book was found in various respects defective, and a 
substitute for it was adopted by the Synod, in 1843. It was, 
however, stated by the committee, as their design, that the part 
on censurable offenses should be incorporated in the new book 
without alteratton, except in the articles on the publication of 



THE CHURCH MEMORIAL. 



41 



the purpose of marriage, and on slaveholding, which had been 
changed by the enactments of the Synod. The Synod, also, in 
1844, directed that this part of the old book should be printed in 
connection with the new one, which, however, probably through 
some oversight, was not done. 

At the meeting of the Associate Synod, at Huntington, Penn- 
sylvania, May, 1820, Dr. John Anderson having resigned his 
professorship in the Theological Seminary, it was agreed to es- 
tablish two seminaries : one at Philadelphia, of which Dr. Banks 
was chosen the professor ; and a second at Canonsburg, of which 
Dr. Ramsey was chosen professor, the ensuing year. 

At this time, a union of the two branches of the Secession in 
Scotland took place, and a subsequent union of the Protestors 
with the Constitutional Presbytery, which caused a good deal of 
discussion in the American Synod. This subject came before 
the Synod in 1822, and was not finally disposed of till 1835, 
thus occupying their attention, more or less, for thirteen years. 
After waiting one or two years for official information respecting 
the union of the Burgher and Antiburgher Synods, and after 
some debates respecting the terms of that union, the Synod, at 
Philadelphia, May, 1826, agreed to condemn "said union as a 
defection from a covenanted Reformation."* This action of the 
Synod was strenuously opposed by a large minority, and was 
only carried by the casting vote of the moderator, Dr. Ramsey. 
The grounds of this condemnation were stated at the next meet- 
ing, and it was agreed that the Synod should continue in union 
with the Protestors. The Protestors and Constitutional Pres- 
bytery having united under a Testimony called the Testimony 
of the Original Seceders, the Synod, in 1832, Resolved, That 
we continue in union with said Synod of Original Seceders, as 
constituted under said Testimony. Against this decision there 
were several dissents ; and in 1835 an explanatory act was 
adopted, stating that, in the former act in relation to the Original 

Seceders, " it was not intended formally to approve of their 
4 



42 



THE CHURCH MEMORIAL. 



Testimony respecting the magistrates' power circa sacra, and 
national covenanting; " and for this, and other reasons which are 
assigned, it is added, " that all ministers and members, emigrat- 
ing from that Synod into our bounds, should declare their ad- 
herence to our Testimony, in order to church fellowship with 
us." On the passage of this explanatory act, the most of the 
dissenters present agreed to withdraw their dissents. And thus 
this long controversy was terminated. 

At the aforementioned meeting of the Synod, at Huntingdon, 
1820, information was given, by a letter from the Rev. Joseph 
Kerr, of the Associate Reformed Synod of the West, that they 
had appointed the. Rev. Matthew Henderson, (son of the Rev. 
M. Henderson, before mentioned,) J. Riddel, and Joseph Kerr, 
to meet with such members of the Associate Synod as might be 
appointed to confer with them on the subject of a union between 
the two Synods. Messrs. James Ramsey, William Wilson, and 
Robert Bruce, were appointed a committee for the aforesaid 
purpose. At the next meeting of the Synod, at Pittsburgh, 
May, 1821, the committee reported six propositions which had 
been the subject of discussion. These had been proposed by 
the brethren of the Associate Reformed committee. To the 
1st, 5th, and 6th, "the Associate committee assented ; but not 
unanimously to the 2d, 3d, and 4th. The propositions were as 
follows : 

1. We believe that the Scriptures of the Old and New Testaments are 
the word of God, and the perfect and only rule of Christian faith and 
practice. 

2. We shall retain the Westminster Confession of Faith, Catechisms, 
larger and shorter, and Form of Presbyterian Church Government, as 
received by both Churches. 

3. We shall exhibit an illustration and defense of the doctrines of the 
Confession of Faith, in which we shall expose and testify against error 
generally, but more particularly the errors of the present day. 

4. We assert that public religious vowing or covenanting is a moral 
duty, to be practised when the circumstances of providence require it. 



THE CHURCH MEMORIAL. 



43 



But as ihe duty, from its nature, is occasional, not stated, and there is, 
and may be. a diversity of sentiment respecting the reasonableness of it, 
we agree, that while no obstruction is thrown in the way, every scrip- 
tural facility shall be afforded to those who have clearness to proceed in 
it ; while its observance shall not be required of any, in order to church 
communion. 

5. We agree that the united Church shall prepare a formula. 

6. We propose that the united Synod be called " The Associate Synod 
of the Presbyterian Church." 

The committee having reported, the Synod expressed their 
satisfaction with their fidelity and diligence, and their own en- 
couragement to use further endeavors to accomplish so desirable 
an object as the union which had been proposed. They also 
appointed Messrs. Allison, Murray, and Bruce, a committee of 
conference, to obtain a more explicit declaration of the brethren 
on the 2d, 3d, and 4th articles of the basis of union. 

When the Synod next met, at Philadelphia, May, 1822, a 
letter was received from Messrs. J. Riddel and Joseph Kerr, 
with an addition by Mr. R. Bruce. It appears from this com- 
munication, that none of the Associate committee had attended 
the conference, except Mr. Bruce. In this letter, the Associate 
Reformed committee propose — 

1st. That the Associate Synod should receive the Constitution and 
Standards of the Associate Reformed Church, comprehending the West- 
minster Confession of Faith, Catechisms, larger and shorter, Form of 
Church Government, and Discipline, with the Directory for Worship ; 
and, 

2d. That the Associate Reformed Church should receive the Testi- 
mony of the Associate Church, and make it a term of communion, so far 
as it may be understood : Provided, what relates to the purchase of the 
common benefits of life should be erased ; and also in part 1st, section 
14th, the requirement of members to give their assent to certain testi- 
monies of former times, with which few have an opportunity of making 
themselves acquainted. It was proposed, also, that the testimony should 
be enlarged by testifying against Hopkinsian and other errors ; and that 
the Associate Synod should have liberty to alter the phraseology used 
by the Associate Reformed Church in speaking of psalmody, by uting 



44 



THE CHURCH MEMORIAL. 



more unexceptionable language. A query was also proposed respecting 
religious covenants, and as to the authority of the Church to bind pos- 
terity to embrace her views, whether approved or not ; and whether the 
application of this principle to the perpetual obligation of the National 
Covenant of Scotland, and the League of the three kingdoms, must be 
a sine qua non of union. 

The Associate Synod, in her answer to this letter, expressed 
her gratified feelings, and her hope that the Lord was about to 
heal the breach which had so long separated them from their 
brethren. No objection was made to the acceptance of the 
Westminster Standards, as altered by the Associate Reformed 
Church, so far as relates to doctrine ; the Associate Church 
having already received them, with the exception of the same 
things which had been altered by these brethren. Still, the 
Synod expressed it as her preference, that these Standards 
should be retained without alteration. For this, some reasons 
were assigned, of which the chief one is, that it would be a tes- 
timony of our unity w r ith other branches of the Church holding 
the same Standards. The Synod did not refuse to erase the ar- 
ticle on the purchase of common benefits, but proposed a substi- 
tute for the consideration of the two Synods. This substitute 
has since been published in the Testimony as a foot note. She 
expressed her willingness in regard to what had been proposed 
relating to former Testimonies of the Church, to leave to her 
brethren such a mode of recognizing the past exertions of the 
Church in the cause of Christ, as they might judge best. All 
the alteration proposed in the Article of the Constitution of the 
Associate Reformed Church on Psalmody, was the erasure of 
the word merely, so that it would read, " No human composures," 
etc. As to the query proposed, through some oversight, it was 
not clearly and fully expressed. To the most material part of 
it, the Synod answered, "That the covenant engagements of 
the Church in times past are binding on posterity, so far as these 
are agreeable to the word of God, and suited to their circum- 
stances, and no farther." 



THE CHURCH MEMORIAL. 



45 



A reply was made to this letter by a committee of the Asso- 
ciate Reformed Synod, to which the writer of these pages can- 
not at present obtain access. In an answer to it, addressed to 
the Associate Reformed Synod, by a committee of the Asso- 
ciate Synod, after expressing their desire for union, and re- 
ferring to the hopes excited by the friendly and liberal 
communication of the Associate Reformed committee, made 
to the Synod at its last meeting, they go on to say : " We 
cannot but regret the unhappy effect which the reply of your 
committee to our communication has produced, wherever it has 
been read, which reply you have now sanctioned, and adopted 
as your own. The general style and manner of that re ( _>ly, it 
is feared, is unfavorable to union." A respectable number of 
the Associate Reformed brethren, apprehending an unfavorable 
termination to the efforts for union, by their Synod's adoption of 
this letter, made vigorous opposition to it, but it was adopted by 
a majority. The Associate Synod unanimously voted the letter 
unsatisfactory; and though in the letter of their committee 
above referred to, they defended themselves against the animad- 
versions made on their former communication, the correspond- 
ence had assumed such a character, that any further measures 
to effect a union at that time were dropped. The whole corres- 
pondence was published, and embraces much which would be 
interesting, but it extended to about 30 pages, and would be too 
voluminous to be embraced in a brief historical sketch. 

At this period (1822) the Presbyteries of the Associate 
Church were seven in number, viz : Philadelphia, Cambridge, 
Chartiers, Miami, the Carolinas, Ohio, and Allegheny. The 
number of ordained ministers was 41 ; licentiates, 8 ; congrega- 
tions, 61 ; families, 2,974; communicants, 7,378. There were 
5 theological students in the Western, and 4 in the Eastern 
Seminary. Dr. Banks was called to his rest May 10th, 1826, 
and with his decease terminated the Eastern Seminary, or rather 
it was united with the Western, and Dr. Ramsey was soon 



46 



THE CHURCH MEMORIAL. 



afterwards chosen to the professorship in the united Institution, 
which office he discharged alone until 1835, when a second pro- 
fessor was elected, and entered upon the duties of his office. In 
1826, the number of students under Dr. Hamsey's instructions, 
was 12. They had increased to about an average of 20, at the 
time of the election of a second professor, and since then have 
fluctuated between 22, the lowest, and 39, the highest number 
in attendance. 

In 1825, the Synod, finding that Hopkinsian and Unitarian 
errors were prevailing extensively in New England, and spread- 
ing from thence through other parts of the country, published a 
Warning against these errors, particularly against the Hopkin- 
sian system, which was in its most prominent features a revival 
of the old and exploded system of Pelagius. This part of the 
Warning was written by Dr. Heron. It was able, seasonable, 
and, it is hoped, useful. 

The secession in the United States was for many years a 
missionary field, depending for ministers, and to some extent for 
pecuniary aid, upon the mother Church in Scotland ; but having 
acquired more strength, she began about this time to enter with 
earnestness upon the work of missions. At first, however, her 
limited means confined her efforts to the domestic field. At an 
early period missionaries had been sent to the Carolinas, who 
had been the means of forming a Presbytery in that region. 
In 1822, two were sent to Canada West, who labored for a short 
time in the region now occupied by the Presbytery of Stamford. 
In the year 1825, commenced a series of missions to Missouri 
and the far West, which were continued from year to year, 
until they have been the means of organizing six Presbyteries 
in these new States, and some of them among the largest in the 
Associate Church. These domestic missions have been sup- 
ported at an annual expense of about six or seven thousand dol- 
lars, chiefly raised by contributions. 

At the meeting of the Synod at Pittsburgh, May 27, 1829, 



THE CHURCH MEMORIAL. 



47 



according to arrangements previously made, the members en- 
gaged in public solemn covenanting. Mr. (now Dr.) Heron 
preached from Psalms lxxvi, 2 : " Vow and pay unto the Lord 
your God." The bond was signed by twenty-nine ministers, all 
that were present except four, whose circumstances at the time 
prevented their uniting in this duty with their brethren. One 
or more of these engaged in this duty at a subsequent meeting. 
The bond was also signed by fifteen elders, five probationers, 
and two students of theology. As few of the eastern brethren 
were present, it was resolved that an opportunity should be 
afforded to them to engage in this duty at the next meeting at 
Philadelphia. Accordingly, at that meeting, after sermon by 
Dr. James Martin from Neh. ix, 38 : " And because of all this we 
make a sure covenant," those not present on the former occasion, 
engaged in covenanting. At this time the bond was signed by 
ten ministers, ten elders, three probationers, and three students of 
theology. A few members of the congregation united in this 
duty with the Synod, and some, ministers and others, who had 
engaged in it before, signified their concurrence. One design of 
the Synod was to encourage their congregations to follow their 
example. How far this design was successful, we have not the 
means of ascertaining, but we believe that at different times this 
ordinance has been observed in the greater part of the oldest 
and largest congregations of the Associate Church ; for exam- 
ple, in the congregations of Cambridge, Argyle, New York, 
Philadelphia, Chartiers, Service, Frankfort, North and South 
Buffalo, Mt. Pleasant, Unity, Massies, and many others. 

In the year 1842, the Synod made a commencement of mis- 
sionary effort in the foreign field. A single missionary was sent 
to explore a portion of South America, with a view to fix upon 
some suitable field of labor. The missionary, (Mr. Banks,) 
having visited the island of Trinadad, reported this as a suitable 
field, and he, together with the Rev. David Gordon, were accord- 
ingly appointed to occupy it. Mr. Gordon was accompanied by 



48 



THE CHURCH MEMORIAL. 



his wife and Miss Beveridge. After the death of Mr. Gordon, 
Rev. John Scott was appointed, who soon returned. In 1848, 
the Rev. W. H. Andrew was sent, but remained only a short 
time. Mr. Andrew Thompson, and some other private mem- 
bers of the Church, were also sent ; but in consequence of the 
sickness and death of some of the missionaries, and the return 
of others to the United States, the Synod has not had for a year 
or two past any missionaries of their own communion at their 
stations upon the Island. These stations have been dependent 
on the labors of a missionary of the United Presbyterian Church 
of Scotland, to whose support the Synod contributes $400 per 
annum. The Synod have since sent a missionary to California. 
They have also sent two or three to labor in Oregon. They 
have a Presbytery consisting of three ministerial members, who 
have families, in Sialkot, Hindoostan. But as a more full ac- 
count of these missions will be given in another part of this 
work, it will not be necessary to be more particular here. 

A communication was received by the Synod at Xenia, May, 
1851, from the brethren of the Reformed Dissenting Presby- 
tery, proposing a union with the Associate Church. In this 
paper they give their views on certain points respecting which 
there might be a real or apparent discrepancy between them and 
the Synod. In consequence of the action of the Synod upon 
their paper, they subsequently, with the exception of one mem- 
ber of their Presbytery, became incorporated with the Associate 
Church. 

Another union was effected at the meeting of the Synod at 
Albany, May, 1854. Certain difficulties had agitated for a num- 
ber of years the Presbyteries of Cambridge, Albany and Ver- 
mont, and to a limited extent, some other portions of the Church. 
The origin of these difficulties dates as far back as 1831. At 
that time three anonymous pamphlets made their appearance in 
succession, animadverting with severity upon the proceedings of 
some of the church courts, and the character of some individu- 



THE CHURCH MEMORIAL. 



49 



als. No judicial notice was taken of these publications till the 
year 1836, when some circumstances occurred which were 
thought to require the bringing of the reputed author of them 
to trial. Without attempting a history of the proceedings in 
this case, which would probably be neither interesting nor profit- 
able, it will be sufficient to state that, between the years 1838 
and 1840, they resulted in a division of the Presbyteries of Al- 
bany and Cambridge, and the withdrawment of all the ministe- 
rial members of the Presbytery of Vermont. These constituted 
themselves into a Synod, claiming to be the true Associate 
Synod of North America. As the cause of this division was 
not difference of doctrine, but the dissatisfaction of a minority 
with the administration of discipline, hopes were entertained 
that the breach might be healed ; and a correspondence was 
accordingly commenced in May, 1850, which was continued till 
1854, when a reunion was effected. At this time the Associate 
Church consisted of 21 Presbyteries, 147 ordained ministers, 
(licentiates not enumerated,) 274 congregations, 8,422 families, 
20,617 communicants. At the period of the late union with the 
General Synod of the Associate Reformed Church, there were 
21 Presbyteries, 198 ministers, 33 licentiates, 293 congrega- 
tions, 10,621 families, 23,505 communicants, 1,444 baptisms du- 
ring the year, 2,120 increase of members, 1,109 decrease. To- 
tal contributions, $12,585.93 : average to each member, 54 cts. 

As an account of the union by which the United Presbyte- 
rian Church was constituted May, 1858, will be given in another 
part of this work, we shall only subjoin in addition to that al- 
ready given, an account of some of the decisions of the Associ- 
ate Synod on questions to which her attention has at different 
times been called. 

The question having been raised in different parts of the 
Church as to the right of members to present adopted children 
for baptism, it was debated in the Synod for some years, and 
finally decided in 1829, against this supposed right. The de- 



50 



THE CHURCH MEMORIAL. 



cision was as follows : " The natural relation of parentage alone 
warrants the presentation of a child for baptism ; and this rela- 
tion entitles the child of a professing parent in all cases to the 
privilege. This appears to us the plain import of the Scrip- 
tures. See 1 Cor. vii, 14; Gen. vii, 7; and also of our Con- 
fession of Faith, 166th question, Larger Catechism." This 
decision was not satisfactory to a respectable minority, and in 
1851, was rescinded, and Sessions were left to act according to 
their own conscientious convictions in respect to such cases. 
The same question came before the Synod again at their last 
meeting, being proposed for advice by the Presbytery of Sial- 
kot, in Hindoostan. That Presbytery was desirous to know 
whether it would be proper to baptize the orphan children of 
heathen parents received into the families of the missionaries. 
A decisiop of this question, agreeably to a recommendation of 
the commitiee of Bills and Overtures, was deferred for the pres- 
ent, and the matter commended to the serious and prayerful 
consideration of the members of the Synod, with a view to its 
future settlement. 

In 1843, a question came before the Synod in respect to the 
ordination of a minister where only one ministerial member of 
the Presbytery officiated in the ordination. After a protracted 
discussion, it was decided the next year by a vote of forty-nine 
against twenty-two, that such ordination, though irregular in its 
form, was valid as to its substance. 

In 1840, the Synod passed an act respecting the traffic in 
ardent spirits, " advising that no member of the Church retail 
them for ordinary use, that Sessions deal with such members of 
the Church as may be engaged in such traffic, in order to induce 
them to desist, and that all members of the Church refuse any 
encouragement to those who follow such an employment." In 
1843, a lengthy and able report " on the manufacture and sale 
of ardent spirits," prepared by Messrs. Scroggs and Rogers, was 
presented to the Synod. The resolutions appended to it were 



THE CHURCH MEMORIAL. 



51 



unanimously adopted, and the report ordered to be printed. 
The following are the resolutions : " 1. That Church Sessions 
be directed to deal with such members of the Church as are 
found engaged in the manufacture or vending of ardent spirits, 
under such circumstances as are calculated to bring a reproach 
upon their profession, and thus constitute an offense in the 
Scriptural sense of the term, and that such persons be required 
to abandon it. 2. That it be recommended to Sessions to ex- 
ercise the greatest care in carrying out this resolution." This 
subject also came before the Synod at their last meeting subse- 
quently to the consummation of the union. The following reso- 
lutions were adopted in a committee of the whole, and referred 
to the General Assembly of the United Church : 

1. Resolved, That our ministers be directed in an especial manner to 
call the attention of their people to the dangerous consequences to them- 
selves, and the evil influence of their example upon others, arising from 
the ordinary use of intoxicating liquors. 

2. Resolved, That Sessions be directed to admonish those who indulge 
in their common use, and should they persevere in it to the disgrace of 
their profession, to suspend them from the communion of the Church. 

3. Resolved, That in the judgment of this Synod, the manufacturing 
or vending of intoxicating liquors for the purpose of being used as a 
common beverage, is a censurable offense. 

In 1845, in compliance with the purport of various memori- 
als, the Synod addressed a pastoral letter warning their people 
against the sin of voting for immoral characters. The same 
subject was brought before the Synod again in 1853, and a re- 
port was adopted in which the great iniquity of voting for wick- 
ed men is pointed out, and ministers are particularly enjoined 
to instruct their people in reference to this matter, and to warn 
them against being partakers of other men's sins by exalting 
vile men to high places. 

The course pursued by the government for promoting the 
cause of slavery, and the outrages perpetrated by the friends of 
that system, were regarded by the Synod of 1856, as loudly 



52 



THE CHURCH MEMORIAL. 



calling for some action. A report was accordingly adopted, 
condemning in very pointed terms, 1st, Slavery itself; 2d, The 
fugitive slave law ; 3d, The gross and brutal attack upon Sena- 
tor Sumner ; 4th, The outrages in Kansas. This report the 
clerk of Synod was directed to forward to the President of the 
United States, and to each House of Congress. 

At a very early period, the attention of the Associate Synod 
of Scotland was called to the subject of Free Masonry. Some 
of her members had joined Free Mason Lodges, and by such 
discoveries as they obtained from them, and by other means, the 
Synod became satisfied that an oath was administered to those 
initiated, which, both as to its matter and form, was sinful. For 
this and other evils attending these associations, the members 
of the Church were warned against all connection with them. 
Since that time, all such as are known to belong to Free Mason 
societies, and who refuse to renounce their connection with 
them, have been excluded from the communion of the Associ- 
ate Church. At the time when certain outrages, committed by 
this society in the United States, had brought a general odium 
upon the fraternity, some other secret societies of a kindred 
character began to come more prominently into public notice, 
and multitudes were drawn into these associations. The Synod 
therefore felt herself called on to warn her members against 
uniting with them. Sessions had all along acted on the princi- 
ple that the act excluding Free Masons from the fellowship of 
the Church was applicable to all other secret oath-bound associ- 
ations ; but the alarming increase of such societies was such, 
that it was judged proj)er to issue a specific warning against 
some of the most prominent of them. A report was accordingly 
adopted in 1846, respecting the Order of the Sons of Temper- 
ance. In this report, this society is not placed on the same 
footing with those of Free Masonry and Odd Fellowship, but 
for various reasons, such as the vain parade of the society at 
funerals and processions, their secrecy, the danger of such soci- 



THE CHURCH MEMORIAL. 



53 



eties to the community, and the countenance they give to other 
societies of a worse character, the members of the Church are 
warned to avoid connection with them; such as may have joined 
them are to be dealt with to give up such connection ; and if 
any prove refractory, their cases were to be reported to the next 
meeting of Synod, that it may be seen what further measures 
are necessary in the premises. 

At the same meeting, a report on Odd Fellowship was ac- 
cepted, and the following resolution adopted : " That we regard 
connection with the Order of Odd Fellows in the same light as 
with Free Masons, and equally deserving the censures of the 
Church." Both these reports give a brief account of the socie- 
ties to which they refer, and weighty reasons against Christians 
uniting with them. They were presented by the same commit- 
tee, and signed by Rev. James Rodgers, D.D., chairman of the 
committee. 

Notice was given to the Synod in 1857, of another secret so- 
ciety, called the American Protestant Association, and a com- 
mittee was appointed to report respecting it. The committee, 
however, could not, without more time, obtain all the information 
which they desired, and another committee was appointed to 
report at the next meeting. The Synod, in the meantime, " re- 
solved, that in their judgment, formed in view of all the evi- 
dence in their possession, the American Protestant Association, 
on various grounds, is highly objectionable, and particularly on 
the ground of the secrecy to which its members are understood 
to be solemnly pledged." 

The subject of an improved version of the Psalms had en- 
gaged the attention of both the Associate and the Associate 
Reformed Churches for several years past. Several editions of 
the Psalms have been published, with amendments, and with 
new versions of some Psalms in various meters. None of these 
appear to be in all respects satisfactory, but the impression of 
the importance of this measure has become so strong, and so 



54 



THE CHURCH MEMORIAL. 



general, that it is not likely to be dropped, but to be one of the 
first subjects which will engage the attention of the United 
Church. 



III. — A Sketch of the Associate Reformed Church. 

The Associate Reformed Church had its origin in a union, 
which was agreed upon at Pequa, Pennsylvania, June 13, 1782, 
between the Associate and the Reformed Presbyterian Churches; 
and took its title from a union of the names of the two bodies 
thus originally composing it — The Associate Reformed 
Church. 

The Associate was the oldest of these Churches, in this coun- 
try, and at that time comprised the two Presbyteries of Penn- 
sylvania and New York, — both under the jurisdiction of the 
Associate Synod of Scotland. As early as the year 1736, that 
Synod had received urgent applications for the word and ordi- 
nances of grace from persons residing in Londonderry, Chester 
county, Pennsylvania, and others who had removed from differ- 
ent parts of Great Britain ; but, though various steps were taken 
to comply with these applications, which were earnestly repeated 
from time to time, nothing effectual was done until the year 
1753, when the Synod solemnly set apart Alexander Gellatly 
and Andrew Arnot for this work, and sent them forth, more 
particularly to the province of Pennsylvania, with power to 
organize congregations, and constitute themselves into a Presby- 
tery. They did not, however, reach their field until the follow- 
ing year, when they set themselves, with great diligence and 
zeal, to their mission, and in November of that year formed 
themselves into a Presbytery under the name of the Presbytery 
of Pennsylvania. 

From this small beginning the work gradually spread. A 



THE CHURCH MEMORIAL. 



55 



wide and needy field called for cultivation. More ministers 
were anxiously asked for, and promptly sent out from Scotland 
and the north of Ireland. New congregations were organized ; 
and at length the field had so extended, and the number of min- 
isters so increased, that a division of the Presbytery was called 
for. Accordingly, on the 20th of May, 177G, the Presbytery 
of New York was organized, and the two Presbyteries gave 
themselves to their great work with renewed energy and success. 

Thus far, connection had been carefully kept up with the 
Synod in Scotland ; and though it was scarcely possible for any 
to attend its meetings, yet the reports of the Presbyteries were 
regularly sent to the Synod for review, and all their acts were 
subject to its approbation or censure. When, however, the war 
of the Revolution broke out, this was entirely interrupted ; and 
partaking largely of the spirit of independence of the mother 
country,* which at that time so generally prevailed, and deeply 
feeling, also, the desirableness and duty of greater oneness among 
those of like precious faith, in this country especially, the min- 
isters and people early began to agitate the question of union 
between the different bodies of the Presbyterian family. First, 
the Burgher and Antiburgher portions of the Associated Church 
entered into a union, which, though not approved by the Synod 
at home, was well received throughout the colonies, and was 
followed with happy results. Not long before this, also, a union 
had been spoken of with the Presbyterian Synod of New York 
and Philadelphia. This body, which held its first united meet- 
ing in 1758, and has since grown into the General Assembly of 
the Presbyterian Church, had many prominent ministers and 
members in its ranks from Scotland and Ireland, and had not, 
at that time, very generally received any other than a Scripture 
Psalmody in the worship of God. Their Standards, also, were 
largely formed on the model of those of the Church of Scotland, 



* Rev. R. Annan and others served as chaplains in the American army. 



56 



THE CHURCH MEMORIAL. 



and thus the two bodies had many thiDgs, in faith and practice, 
in common. But after some consultation, and for reasons that 
do not fully appear at this lapse of time, the matter was dis- 
missed, and each body girded itself for its own peculiar and 
proper work. 

Still, the idea of union was a cherished one. Men of piety 
and worth, like the elder Dr. John Mason, of New York ; Rev. 
James Proudfit, first of Pequa, Pennsylvania, and afterwards 
of Salem, New York ; Rev. Robert Annan, and others of kin- 
dred spirit, were alive to the letter and spirit of the Great 
Intercessor's prayer, and fervently prayed and labored to have 
God build up his Jerusalem in this western world, and gather 
the dispersed of his Israel into one. Accordingly, negotiations 
were early entered into with the brethren composing the Re- 
formed (or Covenanter) Presbytery. This Presbytery was 
organized in 1770, and was composed of Rev. Messrs. Matthew 
Lind, Alexander Dobbin, and John Cuthbertson. With them, 
as with the Associate brethren, there were numerous vacancies 
and missionary stations scattered over a vast extent of country, 
and the inability to give them any adequate supply was painfully 
seen and felt. In the hope of being better able to meet these 
necessities, and at the same time form a union, in which the 
truth and order of God's house might be maintained, and greater 
good done, these two bodies entered into serious and prayerful 
negotiations for a union. Some twenty conventions or meetings 
were held in reference to it ; and at length the Reformed Pres- 
bytery, the Associate Presbytery of New York, and nearly all 
the members of the Presbytery of Pennsylvania, came together 
into one organic body, and thus gave rise to the Associate Re- 
formed Church. The act was agreed to, at Pequa, in June, 
1782, and the Synod was formally constituted, in Philadelphia, 
on the 30th of the following October. 

The platform or basis of this union was very brief and simple, 
and was as follows : 



THE CHURCH MEMORIAL. 



57 



1. That Jesus Christ died for the elect. 

2. That there is an appropriation in the nature of faith. 

3. That the gospel is addressed, indiscriminately, to sinners of man- 
kind. 

4 That the righteousness of Christ is the alone condition of the cov- 
enant of grace. 

5. That civil government originates with God the Creator, and not 
with Christ the Mediator. 

6. That the administration of the kingdom of Providence is given 
into the hands of Jesus Christ the Mediator: and magistracy, the ordi- 
nance appointed by the Moral Governor of the world to be the prop of 
civil order among men, as well as other things, is rendered subservient, 
by the Mediator, to the welfare of his spiritual kingdom, the Church, 
and has the sanctified use of it and of every common benefit, through 
the grace of our Loid Jesus Christ. 

7. That the law of nature, and the moral law revealed in the Scrip- 
tures, are substantially the same, although the latter expresses the will 
of God more evidently and clearly than the former ; and, therefore, ma- 
gistrates, among Christians, ought to be regulated by the general direc- 
tory of the Word, as to the execution of their office. 

8. That the qualifications of justice, veracity, etc., required in the 
law of nature for the being of a magistrate, are also more explicitly 
revealed as necessary, in the Holy Scriptures. But a religious test, any 
further than an oath of fidelity, can never be essentially necessary for 
the being of a magistrate, except where the people make it a condition 
of government. 

9. That both parties, when united, shall adhere to the Westminster 
Confession of Faith, the Catechisms, the Directory for Worship, and 
Propositions concerning Chmch Government 

10. That they shail claim the full exercise of church discipline, with- 
out dependence upon foreign judicatories. 

The body thus formed, was made up of three Presbyteries 
and fourteen ministers, and immediately set itself to the great 
work to which it felt called in the providence and by the grace 
of God. After much labor, and with great care, the Synod, at 
its meeting in Greencastle, Pennsylvania, May 31, 1799, issued 
its formal Standards. This work was the result of many meet- 
ings and of much prayerful deliberation. It retained the West- 
5 



THE CHUKCH MEMORIAL. 



minster Confession of Faith, and the Catechisms, larger and 
shorter, unchanged, except in the matter of the civil magistrate's 
power in relation to religious things ; and in this the XXI, the 
XXII, and the XXXI Chapters, were altered so as to express 
on this subject the present faith of the Church, without any ad- 
ditional testimony or explanation. Under the things forbidden 
in the second Commandment, also, the word tolerating was 
changed to authorizing. In all other things these venerable 
formularies of truth were left unaltered. The Westminster 
Directory for Worship, and the Propositions of Church Govern- 
ment, were not changed ; and the Rules of Discipline, and the 
Forms of Process, were merely systematized, for greater con- 
venience in the administration of Church authority. The book, 
as thus prepared, and as it has continued in force ever since, 
was styled "The Constitution and Standards of the Associate 
Reformed Church in North America." 

As thus constituted, the Associate Reformed Church went 
forward and prospered. Its increase was rapid and large. Its 
Churches were soon found scattered over the country extending 
from the Canadas to the Carolinas, and south-west as far as 
Kentucky; and a promising and useful future seemed opening 
up. In this state of things, and for the purpose of promoting 
(as was thought) local interests better, it was early proposed to 
have the Synod divided into subordinate Synods, and that dele- 
gates should be chosen by each Presbytery to attend an annual 
assembly, which should be called a General Synod. This pro- 
position carried, at the meeting in New York, October 21, 1802, 
and the four following Synods were constituted, viz : New York, 
Pennsylvania, Scioto, and the Carolinas. These Synods held 
their appointed meetings; and on the 30th of May, 1804, the 
first General Synod of the Associate Reformed Church met in 
Grecncastle, Pennsylvania, and was opened with a sermon by 
the Rev. John M. Mason, from Titus i: 9, "Holding fast the 
faithful word." The eight Presbyteries of Synod, viz : Wash- 



THE CHURCH MEMORIAL. 



59 



ington, New York, Philadelphia, Big Spring, Kentucky, Mo- 
nongahela, and First and Second Carolinas, were represented. 
Rev. Alexander Dobbin was chosen moderator, and Rev. James 
Gray clerk. 

The General Synod, as now constituted, was declared in the 
Standards of the Church to be, " in every respect, to the par- 
ticular Synods, what the latter are to the Presbyteries within 
their bounds." Its province was also declared to be " to decide 
questions respecting doctrine and discipline ; to bear testimony 
against errors and immoralities ; to correspond with other 
Churches ; and, in general, to preside over the religious inter- 
ests of the Church at large." It was in reality, however, little 
more than any one of the subordinate Synods ; and as it had 
the power of transacting their business, it generally superseded 
them, or made their meetings of little consequence or interest, 
until at length they were generally given up. In being, how- 
ever, a delegated body from the different Presbyteries, the 
Churches being widely scattered, and the means of intercommu- 
nication being slow, difficult, and expensive, it began, ere long, 
to be felt that there was an unfortunate centralizing of power ; 
that distant Presbyteries could be only feebly represented, and 
often not represented at all ; and that there were tendencies, in 
the centres of influence, to courses, especially on the subjects of 
communion, psalmody, and the exercise of ecclesiastical author- 
ity, which the extremities could neither approve nor check or 
control. From these and other causes, unhappy feelings were 
excited, and in 1820 the entire Synod of Scioto withdrew from 
all connection with the General Synod ; and in the following 
year, the Synod of the Carolinas asked to be constituted an 
independent Synod. This request was granted ; and thus the 
General Synod had only the Synods of Pennsylvania and New 
York left, to make up its general body. About the same time, 
propositions which had been made for a union with the Reformed 
Dutch Church, and considered at length, were laid aside. In 



60 



THE CHURCH MEMORIAL. 



the year 1821, at the meeting of Synod in Philadelphia, over- 
tures were received from the General Assembly of the Pres- 
byterian Church for an organic union, and committees were 
appointed by both bodies to conduct the negotiations to a 
proper issue. These committees, in joint action, reported a plan 
which proposed, as the basis of union, that " the different Pres- 
byteries of the Associate Reformed Church should either retain 
their separate organization, or be amalgamated with those of the 
General Assembly, at their own choice " ; that the Theological 
Seminary of the General Assembly, and the Theological Semi- 
nary of the Associate Reformed Church, should be consolidated ; 
and that the theological library and funds belonging to the As- 
sociate Reformed Church should be transferred to the Seminary 
at Princeton. This singular plan was sent in overture to the 
Presbyteries for final action, — thirteen members of Synod voting 
for that course, and three against — (these three being George 
Barber, an elder from the Presbytery of Washington, Rev. D. 
C. McLaren, D.D., moderator of the late General Synod, and 
Rev. James Chrystee, D.D., now Professor of Theology in the 
Reformed Presbyterian Church.) This overture, though not 
taken into the consideration of the Presbyteries of the General 
Assembly, so far as is known, was before the Presbyteries of 
the Associate Reformed Church ; and at the meeting of General 
Synod in Philadelphia, May 15, 1822, these Presbyteries re- 
ported their decision, — a decision which, in all just ecclesiastical 
authority, ought to have been final and absolute, as settling the 
question. All of them were friendly, as the Associate Reformed 
Church has ever been, to union, on proper grounds and terms ; 
but of the five Presbyteries, three — viz : Washington, Saratoga, 
and Big Spring, — reported unanimously, and with solemn re- 
monstrance, against the proposed union ; and two — viz : New 
York and Philadelphia — a qualified approval of it. After all 
this, however, the Synod, at this meeting, — a meeting at which 
comparatively few members were present, and one Presbytery 



THE CHURCH MEMORIAL. 



61 



was not represented at all, — took up the matter, discussed it at 
length, and pressed it to a vote, when it appeared that seven 
members (one of whom, Dr. Lawrie, was the moderator of 
Synod, and six of whom were from one Presbytery,) voted for 
the union, five against it, and four were silent. The vote was 
declared to be in favor of the union ; the General Synod of the 
Associate Reformed Church was declared to be dissolved, — its 
members were invited to seats in a General Assembly to which 
they had never been chosen ; and the valuable library of the 
Associate Reformed Theological Seminary, in New York, was 
removed at once to the Theological Seminary at Princeton, 
New Jersey. 

Thus terminated the General Synod, but in no sense was the 
existence of the Church itself affected. Various circumstances 
had, indeed, combined to give individuals and sections of the 
Church an ability to do what had thus been accomplished ; but 
the great mass of the ministry and membership were true to her 
principles and devoted to her interests, and each of the different 
portions of the Church set themselves immediately to the work 
of perpetuating the body on true and proper grounds. 

First. The western portions, comprising more especially the 
Presbyteries of Monongahela and Ohio — (this Presbytery hav- 
ing been formed from the Presbytery of Kentucky, and held its 
first meeting in Xenia, Ohio, in April, 1817,) — in the Synod 
of Scioto, had early conferences, and at length, after prayerful 
deliberation, it was, on the motion of Rev. Joseph McElroy, 
(then of the First Associate Reformed Church, Pittsburgh, and 
now of the Scotch Presbyterian Church, New York,) resolved 
to organize a Synod independent of the General Synod, and 
to be known as The Associate Reformed Synod of the 
West. This step was carried out. The first meeting was held 
at Rush Creek Church, Ohio, April 27, 1820, and the Synod 
was constituted with prayer by the Rev. John Riddell, the senior 
minister present. Rev. John Steele was appointed stated clerk. 



62 



THE CHURCH MEMORIAL. 



Fourteen ministers and eight elders were in attendance, from 
the two Presbyteries that composed the Synod. But from this 
small beginning, on the clear and well defined principles of the 
Associate Reformed Church, as they had been understood and 
practised until about the year 1811, the Synod steadily and 
rapidly advanced. Numerous Churches were organized, new 
Presbyteries were formed, and at the meeting of Synod in Chil- 
licothe, October 21, 1839, it was deemed advisable to form a 
new Synod, to be styled The Second Associate Reformed 
Synod of the West. This second Synod held its first meet- 
ing at Hamilton, Ohio, in the following year, and was opened 
with a sermon by the Rev. P. Monfort, from Psalms cxviii: 22. 
Rev. S. P. Magaw was chosen the first stated clerk. 

On the 13th October, 1852, a third Synod was organized, to 
be called The Associate Reformed Synod of Illinois. 
Its first meeting was held at Oquawka, Illinois, and was opened 
with a sermon by Rev. D. Maedill, D.D., the oldest minister, 
from Col. iv: 17. Rev. William M. Graham was chosen the 
first moderator, and Rev. J. C. Porter clerk. 

These several Synods were placed under the care of a Gen- 
eral Synod, which was provided for in 1839. It was to be 
composed of delegates from the several Presbyteries ; to be 
without any appellate power, except in cases of doctrine ; and 
to have special charge of missions, home and foreign. Its first 
meeting was held in New Concord, Ohio, June 9, 1841, and was 
opened with a sermon by the Rev. J. Claybaugh, from 2d Cor. 
ii: 14. It was called The General Synod of the Asso- 
ciate Reformed Church of the West ; and through the 
divine blessing upon its efforts, it has grown until now there are 
three Synods in its bounds, containing twenty-two Presbyteries, 
viz : twelve in the first Synod, six in the second, and four in 
the Synod of Illinois; 3G0 churches and congregations; 23,91G 
communicants ; two theological seminaries ; several colleges and 



THE CHURCH MEMORIAL. 



63 



higher schools and academies ; and three foreign missionary 
fields. 

Second. The southern portion, composing the Synod of the 
Carolinas, was, early after its withdrawal from the General 
Synod, in 1821, formed into a Synod to be called The Asso- 
ciate Reformed Synod of the South. This Synod, while 
it has held the views of the South, generally, on the subject 
of slavery, has always had a strict adherence, in profession and 
practice, to the principles of the Associate Reformed Church, 
in her best days ; and now embraces in its bounds eight Pres- 
byteries, sixty-five ministers, and has an efficient college* and 
theological seminary under its care, at Due West, Abbeville 
District, South Carolina. 

Third. The Synod of New York having never withdrawn 
from the General Synod, and not having acceded in any way to 
the act of union with the General Assembly, in 1822, occupied 
the ground, and claimed the rights, of the General Synod. Ac- 
cordingly, its three Presbyteries — viz : New York, Washington, 
and Saratoga, — met in Synod at Newburgh, New York, Sep- 
tember 13, 1822, was opened with a sermon by the Rev. James 
Scrimgeour, from Col. i: 28, and was constituted by him with 
prayer. Ten pastors and nearly as many ruling elders were 
present. Rev. James Mairs was chosen moderator^ and Rev. R. 
Proudfit stated clerk. The Synod resolved, with entire unanim- 
ity, to hold on its course ; took steps to secure the restoration 
of the library and funds that had been removed by the General 
Synod's act of union ; and giving itself to its appropriate work, 
has continued its labors, until it now numbers six Presbyteries, 
forty-seven Churches, 7,368 communicants, a theological semi- 
nary, and an efficient band of missionary laborers in the foreign 
field. 

These different Synods, — the General Synod of the West, 



* Erskine College. 



64 



THE CHURCH MEMORIAL. 



the Synod of the South, and the Synod of New York, — though 
thus thrown into an independent position by a variety of provi- 
dential circumstances, have, nevertheless, adhered to the same 
standards; and while distance and other causes have made it be 
deemed expedient for the Synod of the South to continue in its 
separate condition, yet a union of those Synods that were more 
nearly together, was often an object of earnest and prayerful de- 
sire. At length, after a series of friendly communications, such 
a union was effected between the Synod of New York and the 
General Synod of the West, in Pittsburgh, Pennsylvania, May 
17, 1855, under the title of The General Synod of the 
Associate Reformed Church. The basis of this union was 
also concise and simple, and is as follows : 

1. The Confession of Faith. Larger and Shorter Catechisms, together 
with the Government and Discipline of the Church, and the Directions 
for Public and Private Worship, as judicially ratified by the Associate 
Reformed Synod at Greencastle, May 31, 1799, shall be the constitution 
and standard of the United Church in all matters relating to doctrine, 
government, discipline and worship, with this exception, that the appel- 
late powers of the General Synod shall be confined simply to doctrine. 

2. That the institutions and property, real and personal, now or here- 
after to be under the control of the respective Synods, whether the legal 
title is vested in them, or trustees, or individuals, shall so forever con- 
tinue without any interference in any manner, by the General Synod or 
any other particular Synod. 

In proposing these two items for the basis, the Synod of New 
York al.-o said through Dr. McCarrell, the chairman of the com- 
mittee on Organic Union : " In order that our sister Synods of 
the West may understand our position on the subject of psalmo- 
dy and communion, we hereby declare : 1. That this Synod 
does adhere to the doctrine and constitution on the singing of 
Psalms, and that the received version is exclusively used in all 
our Churches, and that our ministers, when preaching in 
Churches of other denominations, are not authorized to use 
anything but a version of a portion of the Book of Psalms ; and 



THE CHURCH MEMORIAL. 



65 



2. That Sessions determine when communion with other Church- 
es, or members of other Churches, would be proper, and are 
not authorized to admit to the Lord's table any but such as 
would be received to full communion should they apply." 

This united body entered upon its work under unusually fa- 
vorable auspices. Its field of labor was large and inviting. Its 
Churches were in a peaceful and flourishing condition. Its sys- 
tem of operations, both in the home and foreign field, was well 
arranged, and every call for help to carry out its plans was lib- 
erally responded to by the body at large. And at the time of 
the consummation of the union with the Associate Church, in 
May last, it presented the pleasing spectacle of a harmonious 
and active Church, containing 4 Synods, 28 Presbyteries, 253 
preachers of the everlasting gospel, 3G7 congregations, 14,787 
families, 31,284 communicants, 3 theological seminaries, and 6 
missionaries of the cross in the foreign field. 

Such was the Associate Reformed Church. Her beginning 
was small, but her latter end greatly increased. Precious fruits 
has she borne — precious is and will her memory be. And joyful 
indeed as all hearts may now be in the mingling of her clear and 
fruitful stream with a sister one, from a common fountain head, 
to help swell together the river that makes glad the city of our 
God, yet it is and will be well to cherish fond recollections of a 
pleasing past, and happy anticipations of an honored and useful 
future under the divine blessing, and with the new name that 
God hath given them — The United Presbyterian Church. 

THEOLOGICAL SEMINARIES. 

It is proper to notice, in this historical sketch, that the Asso- 
ciate Reformed Church has ever very deeply felt the importance 
of a thoroughly educated and well qualified ministry. For 
some time the Churches in this country were entirely depend- 
ent on the mother country for laborers in the Lord's vine- 
yard, and even at the time of the formation of the Associate 



66 



THE CHURCH MEMORIAL. 



Reformed Church, it is not known that a single minister of the 
uniting Churches had been educated out of Scotland or Ireland. 
But such a supply as could be obtained from thence, must of 
necessity always be inadequate and uncertain, and therefore the 
attention of good men was early directed to the good work of 
raising up from among themselves young men to preach the ev- 
erlasting gospel. The means of doing this, however, were very 
varied and limited. Sometimes a young man whose heart was 
set upon entering the ministry, pursued a course of reading and 
study for it under the care of his own pastor. Sometimes the 
Presbytery or Synod appointed one of their own number to have 
charge of such in their bounds as desired theological instruc- 
tion, and who would resort to him at his own house. And 
sometimes a minister would of his own accord open a school 
where all the various parts of study were pursued, until a young 
man would be prepared for licensure. Thus the early Presby- 
terian Church in this country had many of its young men pre- 
pared for the ministry by the Rev. William Tennent in a log 
building twenty feet square, which he himself erected for this 
purpose shortly after his settlement in Neshominy, Pennsylva- 
nia, in 1726, and which was long familiarly known as the " Log 
College." Thus, too, the Reformed Dutch Church had an able 
course of theological instruction given by the Rev. John PL 
Livingston, D.D., as early as almost the close of the Revolu- 
tionary war ; and the Associate Church, also, from the year 
1793, by that eminently able and faithful man, Dr. John An- 
derson, at Service Creek, Pennsylvania. In all these cases, 
however, the intention was simply to furnish an opportunity to 
the young men of their own Church to study. The course of 
study was very much such as the teacher himself thought best 
to prescribe — and his relation to the Church at large in this 
work was often rather that of a recognized, than of a formally 
appointed and inaugurated professor in the modern sense of the 
term. 



THE CHURCH MEMORIAL. 



67 



Into the spirit of these things the Associate Reformed Church 
early entered, and at the meeting of Synod in 1796, an act was 
passed in reference to a Synodical Fund, one of whose objects, 
it was distinctly stated, was to " assist pious youth, who from 
poverty cannot comfortably and successfully pursue their stud- 
ies, and the establishment of a professorship of theology for the 
instruction of such as design the holy ministry." Anxiously was 
the matter kept under consideration until the meeting in Phila- 
delphia in 1801, when the whole subject was ably reported on 
by a committee consisting of Rev. Messrs. Alex. Dobbin, Robt. 
Kerr, and John Young, father of the late Rev. John C. Young, 
D.D., of Danville, Kentucky. This committee recommended 
the appointment of a minister to visit Great Britain as an agent 
of Synod, to secure ministerial help for the wide field calling 
for supply, and to seek all possible assistance in the work of 
erecting a theological seminary, and furnishing it with a suita- 
ble library. After the Synod's engaging in solemn prayer, the 
Rev. John M. Mason, D.D., was chosen by ballot for the pur- 
pose, and sailed accordingly for New York on the 29 th of the 
following July. He was absent about fifteen months, raised 
£970 19s. 2d., or nearly $5,000, the principal of which was ex- 
pended in the purchase of books for the intended seminary 
library, and prevailed upon five young ministers of the gospel 
and one licentiate, to accompany him to the needy fields opened 
up for labor in his native land. 

At the first General Synod, which was held in Greencastle, 
Pennsylvania, May 30, 1804, Dr. Mason was chosen Professor 
of Theology, and Rev. Messrs. R. Annan, J. Mclmsey, A. 
Proudfit, James Gray, and J. Laurie, the first Superintendents. 
New York was fixed upon as the proper place for the institu- 
tion, and it was agreed it should be opened on the first Monday 
of November, 1805. Accordingly, on that day, this institution 
commenced its course, and during that first session, eight stu- 
dents attended, viz : John Lind, J. M. Matthews, George Stew- 



68 



THE CHURCH MEMORIAL. 



art, George Buchanan, Wm. McMurray, James McChud, John 
H. Clarke, and Samuel Crothers — four from Pennsylvania, two 
from New York, and two from Kentucky. The course of study 
was to embrace four sessions of seven months each, and the 
Bible was to be the great text-book or subject of study. 

Thus well organized, with systematic rules and all the facili- 
ties for a theological institution of a high public order, this sem- 
inary entered upon its course, and almost at once took a stand 
that gave promise of most important fruit to the Church and 
the world. Many of its first as well as later students became 
men of mark, and it was resorted to by young men of various 
evangelical Churches — while its eminently successful course in- 
cited largely to the establishment of the theological seminary at 
Andover, Massachusetts, in 1808, and the seminary of the Pres- 
byterian Church at Princeton, New Jersey, in 1812. 

In 1809, Rev. Jas. M. Matthews, one of the first class of stu- 
dents, and the only one that survives still in a green old age, 
was elected Assistant Professor of Biblical Literature and 
Church History. This office he held until the year 1818, when 
he resigned. In 1821, also, Dr. Mason, after occupying the 
professor's chair with distingui.-hed ability for sixteen years, 
and seeing himself greatly broken down with multiplied labors 
and unceasingly feeble health, was compelled to relinquish his 
place ; and at length the institution which had been instru- 
mental, in whole or in part, in sending ninety-six men into the 
holy ministry, was, from various causes, under a necessity of be- 
ing suspended. It had done a great and good work, and many 
parts of the needy Church and field of the Lord Jesus Christ 
wept as its doors were closed. 

The want of a suitable place to bring forward a ministry of 
its own training, was immediately and keenly felt in all portions 
of the Church; and therefore, in 1825, the Synod of the West 
resolved to establish a theological seminary in its own bounds. 
The city of Pittsburgh was fixed upon as its place, and the Rev. 



THE CHURCH MEMORIAL. 



69 



Joseph Kerr, D.D., father of Prof. D. R. Kerr, D.D., and at 
the time pastor of the congregation of St. Clair, was chosen the 
first professor. Four years afterwards, and in the midst of 
great usefulness, this devoted servant of God departed this life. 
Somewhat informally, then, the Rev. Mungo Dick supplied the 
place for the two following years, and at the meeting of the 
Synod in Pittsburgh, Oct. 19, 1831, the Rev. John T. Pressly, 
D.D., of the Associate Reformed Synod of the South, was chosen 
to the office of senior professor. That office he has filled with 
great acceptability and success till the present time, and the 
fruits of his labors are scattered widely over the length and 
breadth of his own and foreign lands, doing good service in the 
cause of Christ and of his truth. Associated with him in the 
charge of the institution, are the Rev. A. D. Clarke, D.D., who 
was elected to the Professorship of Biblical Literature and Crit- 
icism in 1847, and Rev. D. R. Kerr, D.D., who was called to 
the chair of Ecclesiastical History and Church Government in 
1851. This seminary has a good building, a library of about 
1500 volumes of carefully selected and valuable books, 33 stu- 
dents in attendance during the last session, and an alumni list of 
about 275, most of whom are engaged in faithfully preaching the 
gospel of the grace of God. 

Not less earnest have the other portions of the Associate Re- 
formed Church been in instituting and sustaining the means of 
a sound theological training. At its meeting in Arg) le, New r 
York, in 1829, the Synod of New York resolved, after much 
prayerful deliberation, to revive the seminary that had been sus- 
pended in New York in 1821. Accordingly, Rev. Messrs. Jo- 
seph McCarrell, D.D., of Newburgh, New York, was chosen 
the first professor, Rev. Messrs. John Mclmsey, D.D., Alex. 
Proudfit, D.D., Robt. Forrest, and D. C. McLaren, Superin- 
tendents, and its Sessions were opened in Newburgh on the first 
Monday of the following October. It began its course under 
promising auspices — has done much to supply the Church of 



70 



THE CHURCH MEMORIAL. 



God with an able and faithful ministry, and has devoted men 
from its midst laboring for Christ, not only in this country, but 
also in Syria, Egypt, and Northern India. In 1839, a new and 
noble edifice was completed for the occupancy of this institu- 
tion, and in 1852, Rev. John Forsyth, D.D., was called from 
the College of New Jersey to the Professorship of Biblical Crit- 
icisms, Ecclesiastical History and Church Government. The 
seminary has also come into possession of the valuable library 
which Dr. Mason procured in Europe, and which had been re- 
moved to Princeton, and now numbers nearly 4,000 volumes. 

After much deliberation, and with a view of more efficiently 
cultivating the wide field entrusted to its care, the Synod of the 
West resolved at its meeting in Chillicothe, Ohio, October 19, 
1839, to form a second Synod of the West, and establish a the- 
ological seminary in its bounds. Rev. Joseph Claybaugh, D.D., 
of Chillicothe, was chosen Professor of Theology, and Rev. S. 
W. McCracken, Professor of Hebrew ; and Oxford, Ohio, was 
fixed upon as its location. Shortly afterwards its sessions open- 
ed with ten students, and from that time this seminary has stead- 
ily and usefully pursued its course. Dr. Claybaugh proved 
himself an able teacher, but in the midst of his labors, and full 
of promise, he died September 9, 1855. The institution, how- 
ever, was not given up for a moment. Different brethren were 
called in to fill a temporary place, and at length, with very great 
unanimity, Rev. Alexander Young, of St. Clairsville, Ohio, was 
elected professor in place of the lamented Claybaugh. He en- 
tered at once upon its duties, and is discharging them well. In 
the autumn of 1857, negotiations were set on foot between the 
Synod of Illinois and the second Synod of the West, in ref- 
erence to a removal of the seminary from Oxford to Monmouth, 
Illinois, and after much deliberation the arrangement was made. 
The next session, therefore, will open in that new and enter- 
prising place, on or about the first Monday of September, and 
much good may be hoped from its future course. 



THE CHURCH MEMORIAL. 



71 



The Associate Reformed Synod of the South also has a very 
efficient theological seminary at Due West, South Carolina. It 
has already furnished a large number of the Churches in the 
bounds of the Synod with pastors, and gives promise of steadily 
increasing the number. It is well located, has a good corps of 
professors, and enjoys the confidence of the Church at large. 

ACTS OF THE ASSOCIATE REFORMED CHURCH. 

While the Associate Reformed Church was formed on strictly 
union principles, and has ever aimed at securing and preserving 
the visible unity of the body of Christ, yet as a Church, she has 
not been silent on the great practical questions of the day. On 
the contrary, so far as these questions have been in any way 
peculiar to her profession, her Synods have given forth Acts 
and Testimonies which have been positive, distinct and clear. 
This historical sketch would be imperfect, if we did not notice 
the fact. 

1. On the subject of Psalmody, it was declared in the Stand- 
ards issued at Greencastle in 1799, to be " the will of God, 
that the sacred songs contained in the Book of Psalms be sung 
in his worship, both public and private, to the end of the world.; 
and the rich variety and perfect purity of their matter, the bless- 
ing of God upon them in every age, and the edification of the 
Church thence arising, set the propriety of singing them in a 
convincing light ; nor shall any composures merely human, be 
sung in any of the Associate Reformed Churches." Such was 
the original law of the Church ; and, though under the pressure 
of peculiar circumstances, a resolution was passed by the Gen- 
eral Synod, at its meeting in New York in 1816, allowing con- 
gregations to use the Psalms prepared by the Reformed Dutch 
Church, yet this was against the sentiment and practice of the 
great body of the Church in all its parts, and the law of the 
Standards was never repealed. Very few, and that only for a 



72 



THE CHURCH MEMORIAL. 



very short time, availed themselves of the privilege allowed, and 
after mature deliberation and discussion on the whole subject, 
running over several years, the Synod of New York, at its meet- 
ing in Argyle, New York, June 20, 1842, unanimously adopt- 
ed the following paper, moved by Rev. Messrs. H. Connelly and 
R. H. Wallace : 

Whereas, The subject of Psalmody has been under the consideration 
of this Synod for several years past, and whereas, f'tars have been enter- 
tained in some parts of the Church, that the Synod had in contemplation 
to lay aside a Scripture Psalmody, in singing the praises of God in his 
worship, the Synod consider it their duty to declare that it neither has 
been, nor is it now. their wish or intention to lay aside the version now in 
use iu singing the praise of God in his worship ; therefore, 

Resolved. That the version of the Book of Psalms now in use amongst 
us, be exclusively used in singing the praise of God, in his public and 
private -worship, in all the congregations under the care of Synod. 

Resolved, That when our ministers preach in other Churches, they be, 
and are hereby directed, to adhere closely to the principle of a Scripture 
Psalmody, and in no case whatever to sing composures merely human. 

Resolved, That for the full understanding of the preceding resolution, 
we hereby adopt the following minute passed by the Associate Re- 
formed Synod, in 1802 : " Composures merely human, in article 2, sec- 
tion 3, chapter 3, of Public Worship, cannot possibly refer, as is manifest 
from the nature of the subject, to any production which contains only 
the doctrines of men. Under that expression are included all those re- 
ligious poems, however pious and sound in themselves, of which, though 
the subject be Scriptural, yet the structure and management are the work 
of human genius, and which aim at anything more than adapting the 
Psalms given in the Bible by the inspiration of God. to the Christian 
worship, by a version as close as the laws of versification will admit. 
The same distinction is observed in this case which obtains between a 
prose translation of the Scripture and exposition or discourses upon them ; the 
latter are by all allowed to be human composures, while they account 
the former the Word of God 5 and by this principle must the clause be 
interpreted in the Constitution of the Associate Reformed Church.'" 

This act is understood to express the sentiments of the great 
body of the Church, and became, so far as Psalmody was con- 



THE CHURCH MEMORIAL. 



73 



cerned, the basis of the union between the Synod of New York 
and the General Synod of the West, in May, 1855. 

On this subject the Associate Reformed Church has ever felt 
a deep interest, not only because the Book of Psalms is clearly 
God's gift for his Church's use in divine praise, but also because 
such a Psalmody is in every sense unsectarian, and tends to the 
visible and real unity of the Church of God. From an earnest 
desire also to make this part of her service more acceptable for 
its purpose, the Church has always been in favor of an improved 
version of the Book of Psalms. As early as the year 1810, an 
able committee was appointed to prepare a new version, and 
this work has been in progress, with various degrees of success, 
down to the present day. 

2. The subject of Communion has also been distinctly un- 
der the consideration of this Church, and action has been taken 
from time to time, as circumstances seemed to demand. Bring- 
ing into its organization the principle and practice on this subject 
that had characterized the bodies from which it sprung, the As- 
sociate Reformed Church had no particular occasion to direct 
attention to it during all its earlier history. In the year 1810, 
however, one portion of the Church having, from peculiar 
circumstances in which it was placed, departed from the practice 
that universally prevailed, by allowing, on certain occasions, 
intercommunion with another body, inquiry began to be made 
after the law and the testimony on the whole question. And 
after considerable discussion, the General Synod, at its meeting 
in Philadelphia, May 15, 1811, passed nearly unanimously, the 
following, which had been moved by Rev. E. Dickey, of the 
Synod of Pennsylvania, and Rev. Alex. Porter, of the Synod 
of the Carolinas, and afterwards of the Synod of the West : 

Whereas, A diversity of judgment and practice has been found to 
exist among the ministers and members of this Church, relative to the 
application of the doctrine of the Confession of Faith concerning the Com- 
munion of Saints; and whereas, the course of procedure in this matter 
6 



74 



THE CHURCH MEMORIAL. 



must depend in a great measure upon circumstances which cannot be pro- 
vided for by any general rule ; therefore. 

Resolved, That the judicatories, ministers and members of this Church, 
be, and they are hereby entreated and required, to exercise mutual for- 
bearance in the premises, and the use of their discretion to observe mu- 
tual tenderness and brotherly love, studying to avoid whatever may be 
contrary thereto ; and giving special heed to the preservation of sound 
and efficient discipline. 

"While, however, such were the generally- received views of 
the body in theory on this subject, the course of particular indi- 
viduals and Churches gave ground for serious apprehension and 
disquietude in many minds. Presbyteries sent to the Synod 
solemn remonstrances against any thing like promiscuous com- 
munion in sealing ordinances ; congregations, too, presented 
their complaints ; but such remonstrances and complaints, so far 
as they bore on particular individuals or sections of the Church, 
were resisted or evaded ; and these things, together with the 
publication of a work on Catholic Communion, by Dr. Mason, 
and the personal feelings that were excited by the agitation of 
years, did much to hasten on the dissolution of the General 
Synod, the disbanding of the theological seminary, and the 
throwing of the different Synods into separate and independent 
bodies. 

These Synods, however, did not hesitate to take proper ac- 
tion. Almost immediately after their separate organization, the 
Synods of the South and West clearly defined their position, 
and after long continued and earnest deliberation, the Synod of 
New York, at its meeting in Salem, New York, August, 1838, 
adopted the following resolutions : 

Resolved, That this Synod disapproves of the principle and practice 
of open communion, or that scheme of communion which would obligate 
or allow the ministers or members of the Associate Reformed Church to 
unite in sacramental communion with other Churches, and the ministers 
and members of other Churches to unite in communion with ours, on the 
ground merely of a general or partial agreement of opinion respecting 



THE CHURCH MEMORIAL. 



75 



the doctrines set forth in our Confession of Faith ; and the Synod 
hereby enjoins all the ministers to conform to the constitutional doctrine 
of the Associate Reformed Church. 

Resolved, That occasional communion may he granted to members of 
other Churches only in extraordinary cases, on application made to the 
respective Sessions where such cases may occur, and on the same terms 
in which applicants are received into stated communion. 

This action has never been repealed or changed, and among 
other things was accepted by the General Synod of the West as 
the basis of that union between the two Synods in 1855, by 
which the General Synod of the Associate Reformed Church 
was reorganized. The Associate Reformed Church has thus, 
in its separate Synods and in its highest Judicatories, enacted or 
received the law which distinctly declares that a restricted com- 
munion is the law of the Church, and that the whole question of 
admission to the Lord's table is one to be determined by the 
office bearers of Christ's House, in subordination to the stand- 
ards of the Church. 

3. In its different sections, this Church has had its attention 
directed also to the subject of Secret Associations. These 
associations have been known to exist in the country at large in 
a great variety of forms and names, and under an apprehension 
of their being opposed to the simplicity and purity of the gos- 
pel, and of direct or incidental evils flowing from them, action has 
been taken in reference to them at different times. At its meeting 
in Galway, New York, September 5, 1828, the Synod of New 
York had a communication laid before it from one of the Pres- 
byteries, asking advice as to the following questions, received 
from some of the Sessions under its care, viz : " Whether any 
of the principles, usages or ceremonies of Free Masonry, are 
contrary to the doctrine that is according to godliness as exhib- 
ited in the Standards of the Associate Reformed Church." This 
communication was referred to a committee^ who shortly after- 
wards reported the following resolutions, which were adopted : 



76 



THE CHURCH MEMORIAL. 



Resolved, As the judgment of this Synod, that the multiplication and 
the nature of the oaths administered in the Masonic Lodges are unwar- 
ranted in the Word of God, and demoralizing in their tendency ; and 
that our Church members be and hereby are enjoined not to connect 
themselves with the said society, and any who may have been connected 
are affectionately recommended to withdraw from any further connection 
with the institution. 

Resolved, That a committee, consisting of Rev. Messrs. Robert Proudfit, 
James Mairs and Joseph McCarrell, be appointed to prepare a report 
upon the subject of Masonry, to be presented to this Synod at its next 
meeting. 

This report was adopted. The next year the committee was 
continued, and Rev. D. C. McLaren was added to it. At the 
following meeting in Newburgh, September 3, 1830, this commit- 
tee presented an able report, concluding with the following resolu- 
tions, which were unanimously adopted, and have been the law 
of the Synod since on this subject : 

Resolved, That this Synod will and hereby do express their decided dis- 
approbation of the principles and usages of Free Masonry, as far as 
known, and warn their people solemnly and affectionately against all 
connection with the institution. 

Resolved, That it be and hereby is enjoined upon Church Sessions un- 
der the inspection of this Synod, to adopt the most prudent and effective 
measures to remove the contamination from our Churches. 

At its meeting in Steubenville, Ohio, in October, 1829, the 
Synod of the West also declared its belief that the practice of 
Free Masonry is contrary to the Standards of the Associate Re- 
formed Church, and ascertaining that the several ministers com- 
posing the Synod were in the practice of debarring from sealing 
ordinances those who take unlawful oaths, deemed no further 
action called for at that time. In 1846, however, the subject of 
secret societies in a more general form, came before the General 
Synod at its meeting in Pittsburgh, when the following action 
was taken : 

1. Whereas, The society of Odd Fellows have been and still are mak- 
ing special efforts to revive and secure popular favor to the principle of 



THE CHURCH MEMORIAL. 



77 



secret associations, and especially to give the appearance of morality 
and religion, by the names of ministers of the gospel ; and whereas, we 
regard the principle itself as inconsistent with the character of true 
Christianity, and highly dangerous to our civil institutions ; therefore, 

Resolved, That this Synod do hereby express its disapprobation of said 
society, and warn our people that persistence in a connection with it 
must subject such as do so to the discipline of the Church. 

2. Whereas, The Order of the Sons of Temperance, though having a 
more simple object, and free from oaths, is nevertheless organized on the 
principle of secret associations, thereby sanctioning it ; therefore. 

Resolved, That in the judgment of this Synod it is the duty of profess- 
ing Christians to stand aloof from its entanglements, and not to give it 
their sanction or encouragement. 

The Synod of the South, it is understood, has taken substan- 
tially the same action with the above Synods on this subject. 

4. Nor has the Associate Reformed Church been silent on 
the subject of Slavery. At an early period in its history, 
anxious inquiry was made as to the course that should be pur- 
sued in regard to this system ; and extending, as the body then 
did, into slaveholding territories, it was a practical question of 
grave moment. At different meetings of the General Synod 
the subject was discussed, and committees were appointed to 
prepare statements of the Synod's views, but from various 
causes, nothing was effectually done during the existence of that 
body. 

At the meeting, however, of the Synod of the West at Chilli- 
cothe, Ohio, May, 1826, the subject came formally up in a memo- 
rial from the congregation of Hopewell, in the first Presbytery 
of Ohio, and a series of discussions and acts were entered upon 
which resulted in the adoption, at the meeting in Chillicothe 
again in 1830, of the following resolutions, which, with some 
modifications and explanations that we shall append in foot 
notes, contains the final action of that portion of the Church : 

1. Resolved, That the religion of Jesus Christ requires that involuntary 
slavery should be removed from the Church as soon as an opportunity in 



78 THE CHURCH MEMORIAL. 

the providence of God is offered to slave-owners for the liberation of 
their slaves. 

2. Resolved, That when there are no regulations of the State to pro- 
hibit it ; when provision can be made for the support of the freedmen ; 
Avhen they can be placed in circumstances to support Ihe rank, eDjoy the 
rights, and discharge the duties of freemen, it shall be considered that 
such an opportunity is afforded in the providence of God.* 

3. Resolved, That the Synod will, as it hereby does, recommend it to 
all its members to aid in placing the slaves which are within the juris- 
diction of this Synod, in the possession of their rights as freemen ; and 
that it be recommended to them especially to take up annual collections 
to aid the funds of the American Society for colonizing the free people 
of color in the United States.f 

4. Resolved, That the practice of buying or selling slaves for gain, by 
any member of this Church, be disapproved ; and that slave-owners un- 
der the jurisdiction of this Synod, be, as they hereby are, forbidden all 
aggravations of the evils of slavery, by violating the ties of nature, the 
separation of husband and wife, parents and children, or by cruel or un- 
kind treatment ; and that they shall not only treat them well, but also 
instruct them in useful knowledge and the principles of the Christian 
religion, and in all respects treat them as enjoined upon masters towards 
their servants by the apostles of our Lord Jesus Christ. 

Two years afterwards, in 1832, the Synod issued a Letter of 
Warning, or an Occasional Testimony, in which these resolu- 
tions were quoted, and the following extracts will show in what 
sense they were intended and understood as the law of the 

* At the meeting in 1838, the Synod passed the following in reference to this resolu- 
tion : 

Resolved, That an opportunity in the providence of God shall be considered as afforded 
when the master can emancipate his slave, and place him in circumstances where he 
shall not be liable to be immediately sold into bondage. 

fin consequence of a memorial from Robinson Run congregation, the Synod, at its 
meeting in 1839, adopted the following in regard to this resolution : 

As there are two conflicting Societies operating in the community — the Colonization 
and the Anti-Slavery Societies — and as this Synod has recommended the former to the 
patronage of the Churches uDder its care ; and as it is desirable the Synod should keep 
clear of this excitement, and as the Church should not be involved by the operation of 
bodies over which it has no control ; therefore, 

Resolved, That this Synod withdraws the recommendation formerly given to the Col- 
onization Society. 



THE CHURCH MEMORIAL. 79 

Church : " Now, brethren, it is expected that the foregoing 
resolutions will not be as a dead letter, but be respected and re- 
duced to practice. It is expected that Sessions and Presbyte- 
ries will see them enforced. It is expected that slave-owners 
in the Church will make conscience of seeking and improving 
opportunities, and the very first which offer, of liberating their 
slaves. It is expected that in the meantime they will give sat- 
isfactory evidence to their respective Sessions that they do con- 
sider slavery a moral evil, that they do truly desire to get rid of 
it as soon as they can, and that it is their intention to embrace 
the first opportunity which God in his providence shall give 
them for so doing. And it is expected of Sessions that they 
will require this of slave-owning church members or appli- 
cants," etc. 

These acts of the Synod of the West remain unchanged. 
They were carried into the General Synod of the West, were 
recognized in the union with the Synod of New York, and are 
strikingly similar to the Testimony on this subject in the basis of 
union with the Associate Church in May last. 

The Synod of New York has often also had this subject un- 
der consideration. Its last action was at Broadalbin, New 
York, June 24, 1851, when a report by Rev. R. Proudfit, D.D., 
was adopted, concluding with a solemn protest against any in- 
sinuation that this Synod is a pro-slavery Synod. 

5. On the subject of Covenanting, the Associate Reformed 
Church has never said very much. Perhaps, however, about as 
much has been done in regard to it as in any of the sister 
Churches in this country. In the first constitution, which has 
never been formally repealed, " The ministers and elders met 
in Synod " declare " that they have an affectionate remembrance 
of the National Covenant of Scotland, and of the Solemn League 
and Covenant of Scotland, England and Ireland, as well intended 
engagements to support the cause of civil and religious liberty, 



80 



i 

THE CHURCH MEMORIAL. 



and hold themselves bound by the divine authority to practice 
all the moral duties therein contained, according to their circum- 
stances, and that public and explicit covenanting with God is a 
moral duty under the gospel dispensation, to which they are re- 
solved to attend as He shall be pleased to direct." 

Like those of their sister Churches in this country generally, 
the members of the Associate Reformed Church have never 
engaged in formal public covenanting, other than that of a per- 
sonal devoting of themselves to God, and a taking of Him to be 
their God, in the ordinances of His house. But the rightfulness 
and the duty of the act when occasion calls for it, is a principle 
never denied in the Standards of the Associate Reformed Church. 



IV. — History of the Conventions of Reformed 
Churches. 

For more than half a century there have existed, in these 
United States, three distinct ecclesiastical organizations — the 
Associate Reformed, the Associate, and the Reformed Presby- 
terian Churches. These Churches claimed as their common 
parent, the Church of Scotland, and have always been, substan- 
tially, one in doctrine, worship, and church government. The 
members composing these different Churches were intermingled 
all over the country, and in their divided condition their congre- 
gations were so small as to be unable, in many instances, to 
support a pastor ; and the consequence has been, that, in many 
portions of our country, there has been experienced a compara- 
tive famine, not of bread, nor a thirst of water, but of hearing 
the word of the Lord. 

To remedy this evil, and, if possible, to bring these Churches 
into a closer relation, a call for a Convention of the Reformed 



THE CHURCH MEMORIAL. 



81 



Churches, to confer on the subject of union, was issued. In 
conformity with this call, a Convention assembled in the city of 
Pittsburgh on the 17th October, 1838, composed of delegates 
from the Associate Reformed Synod of the West, the Associate 
Reformed Synod of New York, (which then existed as separate, 
independent Synods,) and the General Synod of the Reformed 
Presbyterian Church. The delegates in attendance on this 
occasion were, of the Associate Reformed Synod of the West : 
Rev. John T. Pressly, D.D., Rev. Joseph R. Kerr, and Rev. 
William Wallace. Of the Associate Reformed Synod of New 
York : Rev. John McJimpsey, D.D., Rev. Donald McLaren, and 
William McKee, Ruling Elder. Of the Reformed Presbyterian 
Church: Rev. John Black, D.D., Rev. William Wilson, and 
Daniel McMillen, Ruling Elder. The Convention was organ- 
ized by appointing Rev. John T. Pressly President, and Wm. 
Wilson Secretary. 

The principal subject which occupied the attention of the 
Convention, at its first session, was, " What course should be 
pursued by these Churches, while yet in a divided state, to pro- 
mote a nearer approximation preparatory to organic union ? " 
After due deliberation and a free interchange of views, the 
following resolution was adopted : 

Resolved, As the judgment of this Convention, that the ministers of the 
Churches here represented may interchange pulpits ; and it is recom- 
mended to both ministers and people to unite, as often as opportunity 
offers, in meetings for prayer and other religious exercises. 

That there might be no misapprehension in the public mind 
in relation to the views and designs of the Convention, the fol- 
lowing general rules were adopted for its government : 

1. There shall be no abandonment, by this Convention, of any prin- 
ciple sanctioned by the word of God, and recognized in the scriptural 
attainments of the Reformation, whether in doctrine, worship, or order. 

2. No principle shall be maintained that is not plainly founded upon, 
and in accordance with, the word of God. 



82 



THE CHURCH MEMORIAL. 



3. Strict care shall be taken lest the measures adopted should furnish 
valid reasons for an increase of schisms and factions in the Church of 
God, instead of diminishing their number, or altogether destroying their 
existence, in their ultimate operation. 

4. The investigations and discussions, whether conducted in an oral 
or written form, shall be pursued with candor and Christian courtesy, and 
in the fraternal spirit which should distinguish the followers of Christ. 

5. The decisions which may be made shall all be submitted, in over- 
ture, before our respective Supreme Judicatories, and shall not be con- 
sidered obligatory either upon them or their representatives in this 
Convention, until they are ratified by them. 

After spending several days very pleasantly in fraternal con- 
ference, and in devotional exercises, and after preparing an ad- 
dress to the Christian public on the subject of the union of the 
Churches, and extending an invitation to all those Churches 
which are agreed in adhering to a Scripture Psalmody to meet 
in a future assembly, the Convention adjourned to meet in the 
city of Philadelphia in September of next year. 

In the second Convention, which was held in the city of Phil- 
adelphia, 29th September, 1839, the same Churches were rep- 
resented as in the first. On this occasion there was a full and 
free interchange of views on various subjects on which it had 
been supposed that there existed some diversity of opinion, 
which might present some difficulty in the way of union, such 
as Psalmody, Communion, Slavery, Testimony bearing and 
Covenanting ; from which it appeared, to the agreeable surprise 
of some of the brethren, that there existed a remarkable degree 
of harmony. 

The question which chiefly occupied the attention of the Con- 
vention at this time, was, "What are the precise principles 
which are at once indispensable and sufficient as the basis upon 
which the whole Church of God ought to maintain organical, 
visible unity?" Without giving any distinct deliverance on 
this subject, at this time, the Convention thought proper to ex- 
tend another invitation to some sister Churches, which had not 



THE CHURCH MEMORIAL. 



83 



hitherto met with us, in the hope that they might be induced to 
aid us in our efforts to heal the divisions of Zion. 

But when the Convention assembled for the third time, in 
May, 1841, we were sorry to find that the invitation had not 
accomplished the desired end. However, we persevered, and 
to our gratification we found that when the fourth Convention 
assembled in the city of Philadelphia, in May, 1842, in addition 
to the Churches formerly represented, there were present dele- 
gates from the Associate Presbyterian Church. In consequence 
of this accession to our delegation, it became necessary, to some 
extent, to retrace the ground over which we had already passed. 
And for the purpose of ascertaining to what extent there ex- 
isted an agreement in sentiment among the different Churches 
represented, sundry resolutions were introduced for the con- 
sideration of the Convention. And as the result, the following 
resolution was unanimously adopted : 

Resolved, That having discussed the more prominent subjects upon 
which a diversity of sentiment was apprehended to exist, it appears 
there is such a degree of unanimity on these subjects that there is en- 
couragement for the Convention to take further measures towards a 
visible ecclesiastical union. 

Between the Churches represented, there had existed a prac- 
tical difference in relation to two subjects, on which it seemed 
necessary that there should be a distinct understanding before 
any further progress could be made. In adopting the West- 
minster Confession of Faith, the Associate Reformed Church had 
so modified those portions which define the powers of the civil 
magistrate circa sacra, as to make them express clearly the 
doctrine which we hold in common. Our sister Churches re- 
tained the Confession unaltered, but explained in their Testi- 
mony the sense in which they received it. 

The Associate Reformed Church received the Confession of 
Faith and Catechisms, Presbyterian form of Church Govern- 
ment, and Directory for Worship, as her fixed Testimony, and at 
the same time pledged herself to emit occasional Testimonies in 



84 



THE CHURCH MEMORIAL. 



defense of the truth and in opposition to error, as circumstances 
might require. Our sister Churches received, in addition to the 
Confession of Faith, a Judicial Testimony. The difference 
which existed did not involve principle. With regard to the 
power of the civil magistrate circa sacra, the same doctrine was 
held in common. "With regard to the obligation resting upon 
the Church, in her official capacity, to bear testimony in defense 
of the truth and in opposition to error, all were agreed. The 
point of difference had reference merely to the preferable mode 
of performing the duty. Where the surrender of no principle 
was demanded, but the yielding of a mere preference as to the 
mode of carrying out a principle, it became necessary that there 
should be a compromise. Accordingly, at a meeting of the 
Convention the following year, the subject of the form of a 
basis of union was taken into consideration. And as the result 
of a free interchange of views, the following resolution was 
adopted : 

Resolved, That in the judgment of this Convention, a union between 
the bodies here represented can be effected only by an alteration of the 
Westminster Confession of Faith, in the 20th, 23d and 31st chapters, 
and the adoption of a Judicial Testimony against prevailing and dan- 
gerous errors of the present time ; and therefore that these matters be 
referred to the Supreme Judicatories of our respective denominations. 

A committee was then appointed to prepare a basis of union 
formed in accordance with this resolution, to be submitted to the 
Convention at its next meeting. 

On the 21st May, 1845, the Convention of Reformed Churches 
met in the city of Philadelphia for the seventh time, when the 
committee previously appointed presented their report. The 
result was the adoption of a Confession and Testimony by the 
Convention, as a basis of union. This basis comprehended the 
Westminster Confession of Faith, those chapters which define 
the powers of the civil magistrate being so altered as to express 
clearly the faith held in common by these Churches, together 
with a Testimony against prevailing errors. To each chapter of 



THE CHURCH MEMORIAL. 



85 



the Confession was appended a numerous list of errors against 
which a Testimony was borne. 

This basis, when first submitted to the Supreme Judicatories 
of the respective Churches, was received with a degree of favor. 
But after more mature consideration it seemed to meet with 
less favor than at first, and finally did not prove entirely accept- 
able to either of the parties. And when the Convention met 
for the eighth time, in the following year, discouragement 
seemed to prevail ; no progress was made, and after adopting 
the following resolution, the Convention adjourned sine die : 

Resolved, That this Convention finds nothing more that it can do at 
present in furtherance of the object of its appointment. 

When the result of the deliberations of this Convention was 
made known, such was the effect upon the public mind, that a 
meeting of the people of the three Churches represented was 
called for prayer and conference, when the following resolution 
was adopted : 

Resolved, That we will not relinquish our prayers and our efforts in be- 
half of the unity of the Church, hoping our beloved pastors will lead 
and encourage us in the work, and that the Chief Shepherd will approve 
and bless. 

The people could not appreciate those metaphysical difficul- 
ties which lay in the way of accomplishing the desired end ; 
their hearts yearned for union, and they could not think of 
abandoning the object of their prayers and of their fondly 
cherished hopes. 

The General Synod of the Associate Reformed Church, 
which met immediately after the adjournment of the Conven- 
tion, after hearing the report of her delegates, was unwilling to 
relinquish her efforts to accomplish the object for which she had 
long labored and prayed. Accordingly a resolution was adopted 
appointing delegates to attend a future Convention, should the 
sister Churches, or either of them, concur in the measure, and 
authorizing them to act in any emergency as the representa- 



86 



THE CHURCH MEMORIAL. 



tives of the Synod in the prosecution of efforts with reference 
to a union of the Churches. 

At this time the Reformed Presbyterian Church withdrew, 
and no longer cooperated in efforts to effect a union of the 
Churches. And though no Convention was called, the hope of 
union between the Associate Reformed and Associate Churches 
was never abandoned, nor were efforts with a view to its accom- 
plishment entirely relinquished. Various communications passed 
between the Supreme Judicatories of these Churches, and at 
different times meetings were held for conference and for devo- 
tional exercises. The result was, the two bodies became better 
acquainted with each other, their hearts were drawn more 
closely together, and the desire for union, both among the min- 
istry and the people, became stronger and stronger. 

At length a basis, framed in accordance with the general prin- 
ciples which had been approved by our Supreme Judicatories 
respectively, was prepared by a committee, which being pre- 
sented to our Synods, was by them transmitted in overture to 
the Presbyteries. After receiving the reports of the Presbyte- 
ries, at the annual meeting of our Supreme Judicatories, the 
basis was adopted by them both, with the understanding that 
the formal consummation of the union should take place at the 
time of our annual meeting in 1858. 

As the time approached when the long desired union was to 
be consummated, the anxiety of those who had long labored 
and prayed for that consummation became more and more in- 
tense. It was not only our heart's desire to see the union 
effected, but to see it accomplished in such a way as to secure 
harmony and unanimity among brethren. Deeply impressed 
with the conviction that without the blessing and concurrence of 
heaven, all our efforts must be in vain, a Convention was called 
to assemble in the city of Xenia, Ohio, for the purpose of seek- 
ing by united prayer the outpouring of the Holy Spirit, that the 
Churches might be prepared to come together in the bonds of 



THE CHURCH MEMORIAL. 



8T 



fraternal love. Here brethren met and united most pleasantly 
in prayer and supplication, in singing the songs of Zion, and in 
conferring together with reference to the revival of true godli- 
ness in our own souls. The effect of this Convention was most 
happy. God was manifestly present, and the hearts of breth- 
ren were drawn so closely together in the bonds of fraternal 
love, that from that time forth it was manifest that no human 
power could prevent the union. 

The Convention, after spending a few days in most delightful 
Christian fellowship, adjourned to meet in the city of Allegheny, 
immediately previous to the time appointed for the assembling 
of our respective Synods. A large number of the brethren of 
both Churches accordingly met, and spent several days in con- 
ference and in devotional exercises. Under these circumstances 
the two Synods met, and after due deliberation the union was 
consummated in conformity with the arrangements of a joint 
committee of the respective Synods. 

Thus, after anxious solicitude, and fervent prayers and ear- 
nest efforts persevered in for more than twenty years, the hearts 
of those who love the peace of Zion were made glad by seeing 
brethren who were substantially one in the faith, but who had 
long been ecclesiastically separated, brought together in the 
bonds of Christian love, under one banner, and dwelling together 
in unity. Then did we appropriately sing : 

When Zion's bondage God turn'd back, 

As men that dreamed were we; 

Then filled with laughter was our mouth, 

Our tongue with melody. 

They, 'mong the heathen said. The Lord 

Great things for them hath wrought. 

The Lord hath done great things for us, 

Whence joy to us is brought. 



88 



THE CHURCH MEMORIAL. 



V. — The Testimony of the United Presbyterian 
Church of North America. 

INTRODUCTION. 

We believe it to be the duty of the Church, as a faithful wit- 
ness for the truth, to exhibit, plainly and explicitly, all the prin- 
ciples of her profession, in a published Creed or Confession. A 
simple acknowledgment of the Scriptures as the word of God, 
and the only rule of faith and practice, is not sufficient, while 
there are multitudes professing such a belief in the Scriptures, 
whose principles are grossly heretical, and subversive of the doc- 
trines of our holy religion. It must therefore be evident to 
every one who duly considers the matter, that the Church of 
Christ cannot maintain her high character as a witness of Jesus 
Christ, nor deal honestly and faithfully with those who are out- 
side of her pale, without such a clear and unequivocal statement 
of those principles which she is bound by the word of God to 
maintain and propagate. 

This course the Church of Christ has pursued, with a greater 
or less degree of faithfulness, in all periods of her history. It 
particularly characterized the witnesses for the truth at the time 
of the Reformation, and has ever been eminently blessed by 
God, as a means of preserving the truth, and transmitting it to 
future generations. 

Upon this principle, our reforming forefathers in Great Britain 
were enabled to act with a high degree of faithfulness, and that 
too, under peculiar trials and difficulties. To them we are in- 
debted for that venerable document called the Confession of 
Faith, which constitutes the symbol of the faith of the Presby- 
terian family in this country and in Great Britain. 

To these Westminster Standards (including the Confession of 
Faith, Catechisms, Larger and Shorter, the Form of Presby- 
terial Church Government, and Directory for the Public Worship 



THE CHURCH MEMORIAL. 



89 



of God,) we, as a Church, declare our adherence, as containing 
a true exhibition of our faith as a branch of the Church of Christ. 
In making this declaration of adherence, we are not to be un- 
derstood as giving an unqualified approbation of the principles 
respecting the power of the civil magistrate, as they are set forth 
in chap. 20th, sec. 4th; chap. 23d, sec. 3d ; chap. 31st, sec. 2d, 
of the Westminster Confession. The language there employed 
has been variously interpreted, and by many thought to be in- 
consistent with that " liberty of conscience " and that " distinct 
government in the hands of Church officers " which the Con- 
fession itself recognizes. For this reason, we have deemed it a 
duty, without passing any judicial opinion in relation to the 
meaning of these parts of the Confession, to exhibit, in a par- 
allel column, the acknowledged doctrine of the Church* — leav- 
ing it to every reader to form his own opinion as to the agree- 
ment or disagreement between the views thus set forth. This 
course we have been led to adopt, from a desire to avoid doing 
violence to that feeling of veneration which all true Presbyte- 
rians cherish for this standard of faith to which the Church, un- 
der God, is so much indebted ; and, at the same time, to dis- 
charge a duty that is resting upon us, to exhibit clearly and fully 
what we believe to be the principles of divine truth on this sub- 
ject. If we are here agreed, a difference of opinion, as to the 
import of the language employed in the Confession, ought not 
to affect Christian union and communion. 

We have said that it is the duty of the Church to exhibit, 
plainly and explicitly, all the principles of her profession, in a 
published Creed or Confession. This duty was discharged with 
a high degree of faithfulness by the framers of the Westminster 
Confession. It should, however, not be forgotten, that the 
Church of God, while "holding fast that whereunto she has at- 
tained," should also strive to be making progress in the attain- 



* For this, see the Appendix. 

7 



90 



THE CHTJKCH MEMORIAL. 



merit of divine truth. If it be the duty of Christians, in their 
individual capacity, to "press forward" towards perfection, it 
must certainly be the duty of the Church, in her associated and 
collective capacity, to do the same thing ; and having made ad- 
ditional attainments, to declare her belief in them, and her ad- 
herence to them as a part of " the Testimony of Jesus." It is 
only by doing so, that she can fully accomplish her mission in 
the w r orld, and faithfully carry out the injunction of her ascend- 
ed Lord, to teach all things ivhatsoever he has commanded her. 

Under a solemn conviction of our duty, in this respect, we, 
as a Church, have, in the following document, set forth our views 
on certain points, which were either not distinctly introduced in- 
to the Confession of Faith by its framers, or not exhibited with 
that fullness and explicitness which the circumstances of the 
Church, the times in which we live, and the views and practices 
of those around us, demand of us as witnesses for the truth. 
The articles set forth by us in the following Testimony, on 
Psalmody, Communion, Slaveholding, Secret Societies, and Cov- 
enanting, may be regarded as specially referring to this class of 
subjects, and might therefore very properly be introduced into 
the body of our Confession of Faith. It may, however, be most 
convenient for the present, that they appear in this Testimony. 

As all the principles of our profession are set forth in the 
"Westminster Confession of Faith, and in the Articles on the 
subjects just referred to, (which Articles may be said, in a pe- 
culiar manner, to distinguish our profession from some of the 
Churches in this country, whose recognized symbol of faith is 
the Westminster Confession,) it may appear to some, that a 
further exhibition of truth is unnecessary. Such would be the 
case, if all who profess an adherence to this Confession received 
it in its genuine sense, and maintained it by the faithful exer- 
cise of discipline, and by their writings and public ministrations. 
It is, however, to be lamented, that this is far from being always 
done by those from whom it might be expected. We would be 



THE CHURCH MEMORIAL. 



91 



sorry to make a representation more unfavorable than the facts 
of the case would justify, and we desire not to be unmindful of 
any manifestations of faithfulness on the part of those Pres- 
byterian Churches from which we are in a state of separa- 
tion. We love them for the sake of the truth we hold in 
common. Yet, faithfulness to our Divine Master, and love to 
our brethren, whom we desire to see not only professing, but 
walking in the truth, require us solemnly to testify against some 
of the more serious departures from the Confession of Faith, with 
which many, particularly in this land, are chargeable. In doing 
this, we cannot be justly regarded as attaching a dispropor- 
tionate importance to these points. The fact that we have 
brought them prominently to view has arisen mainly from the 
circumstances just mentioned, which we think attach to them 
the character of the " present truth," in which it becomes us 
to be " established." We believe that when the principles set 
forth in the Creed or Confession of a Church are assailed, mis- 
represented, or thrown into the shade, it becomes the duty of 
the Church to declare, explain and defend these principles, by 
the emission of a distinctive Testimony. On this principle, those 
who have, from time to time, felt it to be their duty to secede 
from the Church of Scotland, and those who have maintained a 
separate ecclesiastical organization from the two great divisions 
in this country, known by the name of Presbyterian, have acted 
in one form or other, and we believe that there are still suffi- 
cient causes for the performance of this duty. Such a Testimo- 
ny, although containing the same principles which have been 
already embraced in the Church's Confession, is certainly well 
calculated to bring out clearly before the mind, the principles of 
that Confession from which there have been departures, and thus 
serve, with the blessing of God, to revive a love for them in the 
hearts of those who profess them, and thereby secure their faith- 
ful maintenance on the part of all concerned. Nor can such a 
course be regarded as opposed to a spirit of union and brotherly 



92 



THE CHURCH MEMORIAL. 



love, or a desire for union among those who profess an adher- 
ence to the same standard of faith. On the contrary, we believe 
it to be the dictate of love, and directly calculated, by the bless- 
ing of God, to secure an intelligent and cordial union among all 
those who are the true friends of our common Confession. 

Deeply impressed with this fact, and sensible of the solemn 
responsibilities of our position as a Presbyterian Church, in a 
state of separation from other Presbyterian Churches, particu- 
larly in this land, and animated, as we trust, by an ardent de- 
sire to maintain and promote the purity of the Lord's house in 
doctrine, worship, discipline and government, and, in subordina- 
tion to this, the unity of the Church of Christ, we hereby, in 
the name of the great Head of the Church, publish to the world 
this our Testimony ; beseeching all those into whose hands it 
may fall, and especially all the friends of the Westminster Con- 
fession of Faith, to give it their serious and prayerful consider- 
ation. 

An adherence to the Westminster Standards before referred to, 
and to the Declarations contained in the following Testimony, will 
be required of those seeking communion with us. An assent 
to the argumentation and illustration under each Declaration, 
cannot, with propriety, be demanded as a term of communion, 
but these parts may be useful as a guide to the meaning of the 
Declaration. 

Article I. — Of the Plenary Inspiration of the Scriptures. 

DECLARATION. 

We declare, That God has not only in the Scriptures of the 
Old and New Testaments made a revelation of his will to man, 
as the only rule of faith and practice, but that these Scriptures, 
viewed as a revelation from God, are in every part the inspired 
word of God, and that this inspiration extends to the language, 
as well as to the sentiments which they express. 



THE CHURCH MEMORIAL. 



93 



Argument and Illustration. 

This we hold to be the doctrine of our Confession, chap, i, sec. 2. 

It is the only view of the subject that accords with Scripture and reason. 
Such an inspiration is involved in the phrase " word of God," which is ap- 
plied to the Scriptures, (Mark vii, 13 ; Rom ix, 6; 2 Cor. iv, 2; Heb. vi, 5.) 
It is expressly declared (2 Tim. iii, 16,) not merely that Scripture was written 
by inspired men, but that the Scripture itself, and all Scripture, was divinely 
inspired. " Holy men of God," we are told, (2 Pet. i, 21,) " spake as they 
were moved by the Holy Ghost." Paul tells us (1 Cor. ii, 13.) that he spoke 
in the words which the Holy Ghost taught him. David declares (2 Sam. 
xxiii, 2,) that the Spirit of the Lord spake by him, and his word was in his 
tongue. It may also be inferred from two Scriptural facts. 1. The writers 
themselves did not always fully understand what they wrote. 1 Pet. i, 10, 
11. But no man could write intelligibly on a subject which he did not un- 
derstand, unless the language itself was dictated. 2. We find the apostles 
sometimes reasoning from the very terms or modes of expression used in 
the Old Testament Scriptures, (Gal. iii, 11, 13, 16 ; Heb. i, 6, 8 ; Heb. iv, 7 » 
Heb. x, 8, 9 ; Heb. xii,26, 27.) But why this, if these terms or modes of ex- 
pression were not dictated by the Holy Ghost? 

It may be thought that the historical parts of the Scripture did not re- 
quire such an inspiration ; but no one can prove this to have been the case. 
On the contrary, as every part of Scripture has a higher end than the tem- 
poral benefit of individuals and nations, even the advancement of salvation 
in subserviency to the glory of God in Christ, it is most reasonable to sup- 
pose that it would require a manner of thinking and writing peculiar to it- 
self. 

There is nothing in the above Declaration and Testimony on this subject 
inconsistent with the belief that the inspired penmen wrote agreeably to 
their respective talents for composition ; and consequently, there is no ar- 
gument, in the diversity of style which characterizes the Scriptures, against 
their plenary inspiration ; unless it can be shown that the Spirit of God 
could not direct them according to their respective talents. 

We deem it a matter of great importance that the truth on this subject 
should be maintained, as any thing short of it is calculated to weaken the 
authority of the Bible, render indeterminate its teachings, and throw a sus- 
picion over the whole of Divine Revelation. It is plain, if the ideas only 
were inspired, that we have only human authority upon which to depend 
for the accuracy with which the idea is presented. To the neglect or deni- 
al of this truth, is to be ascribed, in a great measure, the elevation of rea- 
son to the place of supreme judge in matters of revelation, the low views 
which many entertain of the Old Testament Scriptures, and of the feelings 
and motives by which their writers were prompted. 



94 



THE CHURCH MEMORIAL. 



Akticle II. — Of ike Eternal Sons/up of Christ. 

DECLARATION. 

We declare, That our Lord Jesus Christ is not only true and 
Supreme God, being one in essence with the Father, but also the 
Son of God, in respect of his natural, necessary, and eternal re- 
lation to the Father. 

Argument and Illustration. 

The doctrine here stated, and which is exhibited in our Confession, chap. 

ii, sec. 3, stands opposed, not only to the opinions of those who deny the 
divinity of our Lord Jesus Christ, but also of some who profess a belief in 
the Trinity. They deny that our Lord is called the Son of God because of 
his relation to the Father as one of the persons of the Trinity, and affirm 
that He is so called because of His mission, incarnation, or resurrection. 

That the Declaration we have given on this subject is the doctrine of 
God's word, will appear, when we consider that Jesus called God his Father, 
(in the original his proper Father.) when speaking of him as the Supreme 
God, (John v, 17, 18 ;) and the name son being a corelate of that of Father, 
must mean, when applied to the second person of the Trinity, an identity 
of nature with the Father. The Jews understood our Lord, in calling him- 
self the Son of God, to claim an identity of nature with him, and their un- 
derstanding of the extent of this claim was sanctioned by our Lord, (John 
x, 30—36.) It is " the Son " that knows the Father, (Matt, xi, 27)— that does 
the same works with the Father, (John v, 19, 21)— is entitled to the same 
honors, (John v, 23.) The fact that he was the Son of God is urged as an 
evidence of the greatness of God's love in sending him to die for our sins, 
(John iii, 16; Rom. viii, 32) — as an evidence of his own amazing love and 
condescension, (Heb. v, 8 ; Gal. ii, 20) — as an evidence of the dignity of his 
person, (Heb. i, 2 ; v, 8) — as an evidence of the efficiency of his offices, (Heb. 

iii, 5, 6 ; iv, 14 ; vii, 28 ; John i, 18 ; v, 25 ; 1 John i, 7)— all which imply a nat- 
ural and necessary relation. 

He could not be called the Son of God on account of his eternal appoint- 
ment to the mediatorial office, for he is recognized as a Son in this appoint- 
ment, (Ps. ii, 6—8 ; John iii, 16, 17 ;) nor on account of his incarnation, for 
the formation of the human nature is ascribed to the Holy Ghost, who is 
not called by him the Father, (Luke i, 35) — nor on account of his resurrec- 
tion, for he was then only " declared to be the Son of God with power," 
(Rom. i. 3, 4.) Paul, it is said, (Acts ix, 20,) " preached Christ that he is the 
Son of God," in which there is,a distinction evidently recognized between 
his mediatorial office, as the anointed of God, and his Sonship. 



THE CHURCH MEMORIAL. 



95 



We deem it a matter of great importance that this doctrine of our holy- 
religion should be witnessed for by the Church; as it affects the Supreme 
Deity, distinct personality, and mediatorial offices and work of our glori- 
ous Immanuel. 

Article III. — Of the Covenant of Works. 

DECLARATION. 

We declare, That God having created man in a state of per- 
fect holiness, and in possession of a perfect ability to obey him 
in all things, did enter into a covenant with him, in which cov- 
enant Adam was the representative of all his natural posterity, 
so that in him they were to stand or fall, as he stood or fell. 
Argument and Illustration. 

This is the doctrine of the Confession, chap, iv, sec. 2 ; chap, vi, sec 3 ; 
and also of the Larger Catechism, questions 20, 21, 22. 

In this Declaration we have affirmed that God entered into a covenant 
with man. That this was the nature of the transaction recorded in Gen. 
ii, 16, .17, will appear from the following considerations. It is called a cov- 
enant, (Hosea vi, 7, see the margin.) It possesses all the parts of a cove- 
nant. 1. There are two parties mentioned, " God " and "man." 2 There is 
a promise on the part of God implied in the threatening, (Rom. vii, 10; viii, 
3 ; x, 5; Matt, xix, 16,17.) 3. There is a condition imposed upon man; 
namely, that he is not to eat of a certain tree. 4 There is a mutual agree- 
ment between the parties, which agreement on the part of God is express- 
ed in the command and promise of God, and implied on the part of man 
in the fact of his perfect conformity to the will of God— in his silent 
acquiescence, in the reply of Eve to the serpent, and in the apology which 
he offered to God for his sin. These considerations, we believe, show that 
the transaction referred to was truly and properly a covenant between God 
and man. God, in entering into this covenant with Adam, manifested the 
greatness of his condescension and kindness. It is highly important that 
the strictly federal charaeter of this transaction should be maintained, as 
erroneous views here must necessarily lead to erroneous views in reference 
to the nature of the transaction in the covenant between God and Christ, 
" the second Adam." 

We have also affirmed that Adam, in this transaction, was the represent- 
ative of all his natural posterity, so that in him they were to stand or fall, 
as he stood or fell. By " representative" we do not simply mean that he 
was their natural head or parent— this circumstance laid a foundation, and 
proved his fitness for sustaining a representative character — but we mean 



96 



THE CHURCH MEMORIAL. 



that he was their moral head— that he appeared and acted in their name, 
as well as his own, so that in law, according to the covenant agreement be- 
tween God and him, his acts became virtually their acts, they as well as he 
being held responsible for them. 

That Adam thus represented his posterity, is evident from the fact that 
they are all said to have "sinned in him," (Rom. v, 12, see margin,)— that 
they were " made," or constituted " sinners " by his " disobedience," (Rom. 
v, 19 ) — that they all died in him.il Cor. xv, 22.)— that they were all brought 
under the sentence then passed. (Rom. v, 12—18.) — that even infants are 
subjected to this sentence, (Rom. v, 14.) The representative character of 
Adam in the covenant appears further from the special notice which the 
apostle takes of the " offense," " the offense of one," and " one man's of- 
fense," (Rom. v, 15 — 18)— thereby showing that in that offense he sustained 
to his posterity a peculiar relation. It appears also from the representative 
character ascribed to Christ, (John vi, 37 ; x, 15; xvii, 2; Isa. liiiJO, 11 ; 
Heb. vii, 22 ; 1 Cor. xv, 20, 23,) taken in connection with the fact that Adam 
is called his " figure," or type, (Rom. v, 14,) where the reference must be to 
his representative character, and also taken in connection with the compar- 
ison which the apostle draws (Rom. v) between Adam and Christ as to 
their respective relation to the introduction of sin and of righteousness. 
Another convincing proof that the posterity of Adam were represented by 
him in the covenant, we have in the moral character and condition of in- 
fants, (Rom. v, 14; 1 Cor. vii, 14,) it being impossible to account for their 
subjection to the law and its curse but by a reference to the " offense of 
one," by which "judgment came upon all men to condemnation." 

This doctrine of the Bible and of the Confession has been sadly corrupt- 
ed by many in this land who profess an adherence to the Westminster 
Standards— affirming that Adam and his posterity were connected only by 
a principle of " social liability ;" according to which his sin was only in 
some way the occasion of their sin and death, and not the judicial ground 
of these ; and that we have no more to do with the first sin of Adam than 
with the sin of any other parents Such a view of the subject we regard 
as wholly unscriptural, and of dangerous tendency. It is the dictate of car- 
nal reason and vain philosophy. 

Article IV. — Of the Fall of Man, and his Present Inability. 

DECLARATION. 

We declare, That our first parents did, by their breach of cov- 
enant with God, subject themselves to his eternal wrath, and 
bring themselves into such a state of depravity as to be wholly 
inclined to sin, and altogether unable, by their own power, to 



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97 



perform a single act of acceptable obedience to God ; and that 
all their natural posterity, in virtue of their representation in 
the covenant, are born into the world in the same state of guilt, 
depravity, and inability, and in this state will continue until de- 
livered therefrom by the grace and righteousness of the Lord 
Jesus Christ. 

Argument and Illustration. 

The Declaration that we have given on the fall of man, and its conse- 
quences,^ in accordance with the Confession of Faith, chap, vi, sees. 2, 3, 
4 ; chap, ix, sec. 3. 

That our first parents became by their sin subject to death, appears from 
the threatening of death pronounced by God, (Gen. ii, 17 ;) which death in- 
cludes in it the separation of the soul and body, with its antecedents, as a 
penal evil, (Rom. vi, 23 ; I Cor. xv, 56; Rom. i, 32 ;) and the everlasting sepa- 
ration from his favor and presence of both soul and body, as appears from 
the contrast which the apostle draws between the sin and death introduced 
by Adam, and the righteousness and life introduced by Christ, (Rom. v, 12, 
18;) and also from the terror, shame, and confusion into which our first 
parents were thrown, and their disposition to hide themselves from the 
presence of the Lord God, (Gen. iii, 7, 8;) all which, with the provision of 
grace revealed for their restoration, (Gen. iii, 15, 21,) clearly indicate that 
the condition of our first parents was one of guilt, depravity and inability. 

That this is the state in which the posterity of Adam come into the 
world, follows as a necessary consequence from his representative charac- 
ter, which we have before proved : his sin is theirs, and is so imputed to 
them by the righteous Judge of all. Accordingly we find men declared to 
be in a state of condemnation, (Rom. iii, 19; v, 16, 18; Gal. iii, 10.) — of death, 
(Rom. v, 12, 14,) — having an understanding darkened, (Jer. iv, 22; 1 Cor. ii, 
14; Eph. iv, 18,)— a will opposed to the will of God, (Rom. viii, 7; Col. i, 21; 
Rom. i, 30,) a mind and a conscience defiled (Tit. i, i.5 ; 1 Tim. iv, 2; Heb. ix, 
14.) — affections corrupted, (Rom. viii. 5,)— and the body subjected to a state 
of sinful subservience, (Phil, iii, 19, 21; Rom. vi, 13; James iii, 6; Rom. iii, 
13, 15.) This state of condemnation and depravity is universal, extending 
to every individual of the human family, (Rom. iii, 9, 19; John iii, 6.) — total, 
corrupting the whole man, (Gen. vi, 5 ; Ps. xiv ; Jer. xvii, 9,) — native, having 
been brought with us into the world, (Ps. Ii, 5 ; John iii, 6 ; Eph. ii, 3,) 

Such being the condemnation and depravity of all men, their inability 
to believe, repent, or by their own power to do any thing which is pleas- 
ing to God, follows as a necessary consequence. But the proof of man's 
inability does not depend upon inference. The Saviour says, (John xv, 
5.) that without him we can do nothing. We cannot come to him, unless divinely 



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drawn, (John vi, 44.) Paul declares that we are without strength, (Rom. v, 
6.) We are represented as dead, (Ehp. ii, 1,) — corrupt trees, which cannot 
bring forth good fruit. (Matt, vii, 17, 18.) This inability of man is also sup- 
posed in the Scripture doctrine of the necessity of a change of state and 
of heart, in order to his walking with God in newness of life, (Rom. vii, 4 ; 
Eph ii, 10; Phil, ii, 13.) 

Many who profess an adherence to the Westminster Standards, claim 
for the sinners what is called a " natural ability " to believe, repent, and 
perform good works. The expression conveys an erroneous idea, if it be 
used in any other sense than simply to affirm that man is still in possession 
of his rational faculties; but if used in this sense, it is an improper ex- 
pression ; it claims for man more than this — it claims for him, what he has 
not, in any sense, an ability to do what God requires him to do. 

Man's responsibility to God is no proof of his ability. This ability he 
possessed in Adam, and in him lost it. It is also an inability which in- 
volves in it opposition to God and his la>v, which, of course, cannot be 
excused, (John iii, 19) He, moreover, does not perform towards God 
even those natural acts which God requires of him, and thereby shows 
that a sense of inability is not the motive of his disobedience. And let it 
be remembered also that strength is freely offered in the gospel, (Nah. i, 7; 
Ps. xx vii, 14: Isa. xl, 29.) Of this strength we are commanded to take 
hold, (Isa. xxvii, 5.) 

We therefore solemnly testify against the following errors : — that there 
is no such thing as original sin— that infants come into the world as per- 
fectly free from corruption as Adam was when he was created ; that 
by original sin nothing more is meant than the fact that all the posterity of 
Adam, though born entirely free from moral defilement, will always begin 
to sin when they begin to exercise moral agency, and that this fact is some- 
how connected with the fall of man ; that there is no such thing as impu- 
ted sin ; that the impenitent sinner is, by natun , a id independently of the 
aid of the Holy Spirit, in full possession of all the powers necessary to a 
compliance with the commands of God — and that if he labor under any kind 
of inability, natural or moral, which he could not himself remove, he would 
be excusable for not complying with God's will. 

Article V. — Of the Nature and JZxtent of the Atonement. 

DECLARATION. 

We declare, That our Lord Jesus Christ did, by the appoint- 
ment of the Father, and by his own gracious and voluntary act, 
place himself in the room of a definite number, who were cho- 
sen in him before the foundation of the world ; so that he was 



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99 



their true and proper legal Surety; and as such, did, in their 
behalf, satisfy the justice of God, and answer all the demands 
which the law had against them, and thereby infallibly obtain 
for them eternal redemption. 

Argument and Illustration. 

The doctrine here declared is the doctrine of our Confession, chap, viii, 
sections 3, 4, and 8. 

That our Lord sustained the character and relation of a Surety and 
Substitute, is, we believe, unequivocally taught in the word of God. He 
is called (Heb. vii, 22,) "the Surety of a better testament," (covenant.) 
He was "made under the law, to redeem them that were under the law," 
(Gal. iv, 4, 5.) He is represented as acting not for himself, (Dan. ix, 26,) 
but for (or instead of) his people in the work of salvation, (1 Pet. iii, 18; 
Matt, xx, 28; Isa. liii, 5.) Our "iniquities" were "laid upon him," (Isa. 
liii, 6 ) He "bore our sins," (Heb. ix, 28; 1 Pet. ii, 24.) He 'was made 
sin for us," (2 Cor. v, 21.) He was "made a curse for us," (Gal. iii, 13.) 
This truth also appears from the vicarious character of the typical sacri- 
fices under the ceremonial law, (Lev. xvii, 11 ; Heb. x, 1 — 12; Lev. iv, 24; 
Lev. xvi, 21.) On no other principle can we reconcile the sufferings en- 
dured by Christ with the holiness of his nature and life, and with the love 
of the Father for him, both which are asserted in the Scriptures, (Luke i, 
35; Acts iv, 27; 2 Cor. v, 21; Matt, iv, 17; John xvii, 24.) As the Surety 
of his people, our Lord represented them in law; and in this light he is 
clearly exhibited to us in Romans v, 12 — 18. These proofs fully establish 
the truth of our declaration, that our Lord was the true and proper legal 
Surety of his people. 

We have also declared that our Lord, as the Surety of his people, satis- 
fied the justice of God, and answered all the demands which the law had 
against them. If Christ did, as we have seen, take the place of his people 
in law, he must have done all this, and nothing less than this. 

Retributive justice enters essentially into the character of God as Law- 
giver and Judge, (Ps. ix, 8; Rom. ii, 6 — 9; Rom. vi, 23; 2 Thess. i, 6 — 8; 
Heb. x, 30, 31 ; Prov. xi, 21.) This being the case, it was necessary that, as 
one who was "made under the law," he should make satisfaction to the 
retributive justice of God in behalf of his people: or, in other words, that 
he should suffer in their room the penalty of the law. Accordingly, we 
find the great Lawgiver himself represented as dealing with him in what 
he suffered through the instrumentality of others, (John xix, 11 ; Acts ii, 
23; Acts iv, 27; Isa. liii, 10.) It is only on this principle that we can ac- 
count for his amazement and agony in the garden, (Luke xxii, 42—44) ; and 
his bitter lamentation on the cross, (Mark xv, 34.) That our Lord satisfied 



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the justice of God by suffering the penalty of the law, is asserted in Gala- 
tians iii, 10, 13 : " As many as are of the works of the law, are under the 
cume;" " Christ hath redeemed us from the curse of the law, being made a 
curse for us " The same important truth is also exhibited to our view by 
the word "sacrifice," which is frequently applied to the sufferings of Christ. 
This word, especially when interpreted in the light of the ancient types, 
clearly involves the idea of the satisfaction of justice, in the strict and 
proper sense of that term, (Heb ix, 26 ; x, 5—12.) In no other way can 
we reconcile the sufferings of Christ with the justice of God the Father, in 
his dealings with his Son ; or see how God can be "just," and yet "justify 
the ungodly," (Isa. liii, 10 ; Rom. iv, 5.) 

As the vicarious character of Christ involves the idea that he satisfied 
the retributive justice of God for those for whom he was made under the 
law, so it also involves the idea that he perfectly obeyed all the precepts of 
the law for them. The law, under which he was made as the Substitute of 
sinners, required obedience as the condition of life; and consequently, it 
was necessary that this obedience should be rendered by Him who came 
that we might have life, (Tit. i, 2; Matt, v, 17, 18; Rom. x, 4.) 

This doctrine of the suretyship and satisfaction of Christ stands opposed 
to the ideas, that in the sufferings of Christ there was not an endurance of 
the penalty of the law, but that they were simply designed as a substitute 
for the infliction of the penalty; that the whole legal system has been 
suspended by the atonement; that the satisfaction rendered by Christ was 
simply a satisfaction to the principles of what some call general or public 
justice, and that its only effect is to render it consistent with God's honor 
to propose lower terms of salvation to the sinner, such as faith, repentance, 
and sincere obedience, — ideas which are held most inconsistently by some 
professed Presbyterians. 

We have further declared, that the satisfaction and obedience of Christ 
were rendered by him in the room of a definite and a chosen number. 
That this was the case follows as a necessary consequence from their vica- 
rious character, taken in connection with the fact that some will be lost. 
(Matt, xxv, 41.1 While his death possessed, intrinsically, an infinite value, 
and must have been sufficient as a ransom for all mankind, had it been the 
design of God that all mankind should be redeemed by it, the Scriptures 
clearly represent him as giving his life for a definite number, called "his 
seed," (Isa. liii, 10, 11,)— his "sheep," (John x, 15, compared with verses 
26, 27, and Matt, xxv, 12, 33,)— his "church," (Eph. v, 25 ) They are some 
out of all nations (Rev. v, 9, 10,) and such as were given to him by the Father, 
(John xvii, 2, 4, 6.) The very terms, "redeem" and "ransom," which are 
used to express the work of Christ, clearly imply this, unless all shall actu- 
ally be saved; for justice can have no claims upon those for whose deliv- 
erance an adequate price has been paid. Christ himself expressly declares 
that he did not pray for any but his sheep ; and it is altogether unreason- 



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101 



able to suppose that he would exclude from his prayers, as a priest, any 
for whom as a priest he had laid down his life. It is true that universal 
terms are employed in connection with the atonement; but they will be 
found, upon examination, to refer to the atonement of Christ as distin- 
guished from the Levitical atonement, which was restricted to the Jewish 
nation. (Rom. iii, 22, 23, 29,1— or to the applicability of the atonement to 
all, il Tim ii, 6,) — or to the exclusion of every other way of salvation, 
(1 John ii, 2,)— or to the offer of salvation to be made to all, (2 Cor. v, 19.) 

These views in reference to the nature and extent of the atonement, 
which we have exhibited, and which we have shown to be in accordance 
with the Scriptures, clearly involve the idea set forth in our Declaration, 
that the satisfaction and obedience rendered by Christ for his people, infal- 
libly secure their salvation, and of course stand opposed to the idea that 
Christ did not die, properly speaking, in the room of sinners; but only for 
sin in general, with the view merely of rendering salvation attainable, and 
equally attainable, by all. Such an idea is directly contrary to the Scrip- 
tures, which represent him as dying, not merely for our sins, but for (or 
in the room of) persons, (Isa. liii, 4 — 6; Matt xxvi, 28; 1 Pet. iii, 18; Rom, 
v, 6; 1 Thes. v, 10; John x, 15;) and which also represent the salvation of 
these persons as infallibly sure, (Rom viii, 29, 30; 2 Tim. ii, 19; Rom. vi, 
11 ; Tit. ii, 14; Eph. v, 25—27,) which it would not be if he died alike for 
all, and that only to render salvation possible. 

Correct views in relation to the nature and extent of redemption are ne- 
cessarily and intimately connected, and it is a matter of the utmost import- 
ance that the truth on both these points be clearly perceived and faithfully 
maintained. 

Article VI. — Of Imputed Righteousness. 

DECLARATION. 

We declare, That in justification there is an imputation to the 
believer of that righteousness, or satisfaction and obedience, 
which the Lord Jesus Christ, as the surety of his people, ren- 
dered to the law ; and that it is only on the ground of this im- 
puted righteousness that his sins are pardoned, and his person 
accepted in the sight of God. 

Argument and Illustration. 

This Declaration is evidently in accordance with the Confession of Faith, 
chap. xi. 

The imputation of the righteousness of Christ, is placing to the account 
of the believer in Christ what he did as the Substitute and Surety of his 



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people. The truth of the preceding Declaration follows, as a necessary 
consequence, from the doctrine that we have already established in relation 
to the substitution of Christ in the room of his people; and hence, it is 
denied only by those who deny that as a Substitute he fulfilled the law, 
and endured its penalty. This doctrine, however, is not less clearly taught 
in the Scriptures. God is said to "impute righteousness without works," 
(Rom. iv, 6,23.) We are said to be "made the righteousness of God in 
him," (2 Cor. v, 21.) Christ is said to be "made unto us righteousness," 
(1 Cor. i, 30.) ''By the obedience of One, many" are said to be "made 
righteous," (Rom. v, 19.) Christ is "called— THE LORD OUR RIGHT- 
EOUSNESS," (Jer. xxiii, 6.) "In the Lord," we are said to "have right- 
eousness," (Isa. xlv, 24.) " Of his righteousness, even of his only," we are 
to make mention," (Ps. lxxi, 16.) " The righteousness of God" is said to 
be "unto all and upon all them that believe," (Rom. iii, 22.) These pas- 
sages fully establish the doctrine of the imputation of the righteousness of 
Christ as the ground of the believer's justification before God. As Jehovah 
is a just God, if we are justified by him, it must be either on the ground 
of our own righteousness, or that of a substitute, (Ex. xxiii, 7.) That we 
are justified on the ground of our own righteousness is expressly denied, 
(Rom. iii, 19—21 ; Gal. ii, 16; iii, 10; James ii, 10 ) Hence it follows, that 
the righteousness of Christ is the only ground of our justification. 

Some affirm that the believer is justified on the ground of his faith. 
This, however, is to pervert the office of faith in the justification of the 
soul, which is simply as an instrument to "receive the gift of righteous- 
ness," (Rom. v, 17,) or Christ as " the Lord our righteousness," (John i, 
12; Rom. xiii, 14; Heb. vi, 18 ) Faith, though the gift of God, (Eph. ii, 
8,) and a grace of the Spirit (Gal. v, 22 ) is nevertheless the act of the be- 
liever, in which he performs a duty required by God, (1 John iii, 23; John 
xiv, 1 ; John vi, 29 ) If, then, he is pardoned and accepted by God on the 
ground of his faith, his justification is of works, which the Scriptures ex- 
pressly deny, (Rom. iii, 20; iv, 6; ix, 11; xi, 6 ) Again, the fact of the 
sinner's justification by faith is referred to as evincing his justification to 
be by grace, (Rom. iv, 16; Eph. ii, 8. 9 ) It would, however, evidently fail 
to evince this if he were justified on account of his faith, and not simply by 
faith, as an instrument. To affirm that God accepts of our faith as a jus- 
tifying righteousness for the sake of Christ, does not in the least change 
the aspect of the doctrine, or render it less subversive of the grace of 
Christ in the salvation of the sinner. 

We therefore testify against the following sentiments that have been 
maintained by some, the symbol of whose faith is the Westminster Con- 
fession :— That under the gospel, sinners are not justified by having the 
obedience of Jesus Christ set down to their account; that Christ owed all 
his obedience to the law for himself ; that faith is itself a righteousness, 



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103 



and as such is the condition of the sinner's justification before God; that 
the expression, ' righteousness of God," so frequently occurring in the 
Scriptures, never means the ground of the sinner's justification, but only- 
God's method of justifying sinners. 

Article VII. — Of the Gospel Offer. 

DECLARATION. 

We declare, That the gospel, taken in its strict and proper 
sense, as distinguished from the law, is a revelation of grace to 
sinners as such ; and that it contains a free and unconditional 
offer and grant of salvation through Christ, to all who hear it, 
whatever may be their character or condition. 

Argument and Illustration. 

The doctrine here stated accords with the Confession of Faith, chap, x, 
and Shorter Catechism, quest. 31. 

When we speak of the gospel in its strict and proper sense, as distin- 
guished from the law, we understand it simply as a proclamation of good 
news, which is the literal import of the word, (Luke ii, 10; Cor. xv, 1, 2; 
Rom. xi, 28.) Although, as such, it comes to all who hear it with divine 
authority, and binds them to receive and improve it, (Heb. ii, 1 — 3,) yet it 
is a revelation of grace to sinners, containing neither precepts nor sanc- 
tions, (Rom. vi, 14; Acts xx, 32; 2 Cor. vi, 1.) In this gospel there is a 
free, unconditional, and unlimited offer of Christ, and salvation in him, to 
man as guilty and depraved. That there is an offer of these in the gospel 
is evident from the fact that they are received by man, which they could 
not be if they were not given, (Col. ii, 6; John i, 12; John iii, 27 ) That 
this offer is free appears from the fact that it is referred to the love of God, 
(John iii, 16.) That it is unconditional, appears from the guilt, depravity 
and helplessness of the sinner, (Rom. v, 12, 16; Ps. xiv; Eph. ii, 1.) That 
it is unlimited, being made to all who hear it without any restriction, ap- 
pears from the express testimony of God's word, (Mark xvi, 15; Isa.lv, 
1—3; Prov. viii, 4; Isa. xlvi, 12; Rev. iii, 18; Rev. xxii, 17 ; John vi, 32, 
37.) If the offer of the gospel were not thus made to each sinner who 
hears it, its rejection could not be, as it is declared to be, a ground of con- 
demnation, (Prov. i, 24; John iii, 18, 36.) Salvation is thus freely offered 
to all, not because Christ died for all, (which we have seen to be contrary 
to the Scriptures.) but because there is in his obedience and death a suffi- 
ciency of merit for the salvation of all, (Isa xlii, 21,) and because he is in- 
vested by the Father with all power, (Matt, xxviii, 18, 19.) 

The doctrine here declared and vindicated, is opposed to the idea that 



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THE CHURCH MEMORIAL. 



salvation is to be offered by the minister of the gospel to none but sensi- 
ble, awakened, or penitent sinners, and that it is only such sinners that 
are warranted to come to Christ— and that, therefore, sinners are in the 
first place to prepare themselves to come to Christ, by trying to make 
themselves sensible of their need of him, and to excite in their hearts de- 
sires for his salvation. Such a view of the gospel offer is not only dishon- 
oring to the grace of God, but discouraging to the sinner, as it sets him to 
work without strength, and gives him no assurance when he is sufficiently 
prepared for the reception of Christ. Against such views we therefore 
solemnly testify. 

Article VIII. — Of Saving Faith. 

DECLARATION. 

We declare, That in true and saving faith there is not merely 
an assent of the mind to the proposition that the Lord Jesus 
Christ is the Saviour of sinners ; but also a cordial reception 
and appropriation of him by the sinner as his Saviour, with an 
accompanying persuasion or assurance corresponding to the de- 
gree or strength of his faith, that he shall be saved by him ; 
which appropriation and persuasion are founded, solely, upon 
the free, and unconditional, and unlimited offer of Christ and 
salvation in him, which God makes in the gospel to sinners of 
mankind. 

Argument and Illustration. 

This Declaration we make in defense of the doctrine of the Confession, 
chap, xiv, sec. 2. 

Faith, in the general acceptation of the term, is a belief of testimony. 
Human faith is a belief of human testimony : divine faith is a belief of 
divine testimony. Now, in order that we may ascertain what is the nature 
of that faith which respects Christ as a Saviour, we must inquire what is 
the testimony of God respecting this Saviour. This we have seen in the 
preceding article to be, that he has made in the gospel a free and uncondi- 
tional offer and grant of Christ to us as sinners. This is the testimony of 
God, (1 John v, 10,) and also of Christ himself, (John vi, 32.) This being 
the case, the believer must, in the exercise of faith, contemplate Christ as 
given to himself in particular. lie sees Christ in the gospel, as made of 
God unto him wisdom, righteousness, sanctification, and redemption, 
(1 Cor. i, 30;) and thus seeing him he appropriates him to himself, or re- 
ceives him as his own Saviour. Hence faith is expressed by terms which 
clearly imply this direct application of Christ by the believer to himself. 



THE CHURCH MEMORIAL. 



105 



It is called the receiving of Christ, (Col. ii, 6,)— putting on Christ, (Rom. 
xiii, 14,)— a fleeing to Christ, and laying hold of him, (Heb. vi, 18,)— a 
feeding on him, (John vi, 51.) This reception of Christ we call appropria- 
tion, because the believer views the offer which God makes of Christ to him 
as giving him a warrant to take him as his Saviour. That he thus views 
him is implied in the very words which express this exercise of the soul, 
(John xx, 28; Ps. xviii, 1, 2 ; Ps. xliii, 2—4; Ps. xvi, 2.) 

We have declared that in this appropriation there is, according to the 
degree and strength of the faith exercised, a belief, persuasion, or assur- 
ance, that we shall be saved. When the soul receives Christ, and rests 
upon him, it is for salvation. This salvation must, therefore, be in the 
mind, as a result to be realized. Hence faith is declared to be the sub- 
stance of things hoped for, the evidence (or demonstration) of things not 
seen. We are exhorted to draw nigh to the Holiest of All in " the full 
assurance of faith," (Heb. x, 22.) This can only mean that assurance 
which is in the direct act of faith ; for the reason assigned for it is not the 
work of God in the heart, but the fact that we " have a High Priest over 
the house of God," (verse 21.) This persuasion, or assurance, is also im- 
plied in those passages which represent faith as a building on Christ, (Eph. 
ii, 20,)— a trusting in him, (Eph i, 12, 13,)— a resting on him, (Ps. xxxvii, 
7,) — a leaning on him, (Song viii, 5.) 

The assurance of which we have spoken, is different from that " assur- 
ance of grace and salvation," of which the Confession speaks, (chap, 
xvii,) and for which " a true believer may wait long, and conflict with 
many difficulties before he be a partaker of it." The one rests upon the 
testimony of God, speaking in his word; the other upon the work of God 
in the heart. The one may exist without a consciousness or sensible im- 
pression of its existence; the other, in the very nature of the case, can- 
not. Nor do we deny— but on the contrary maintain — that this assurance 
that is in the nature of faith may be associated with doubts respecting the 
testimony of God to us in the gospel, (Matt, xiv, 31.) 

We deem it a matter of importance that the doctrine which we have ex- 
hibited on the subject of faith be maintained by the Church, as it cannot 
fail to encourage the sinner to close with the offers of the gospel and thus 
open up to his soul a source of true and permanent peace. If he must 
know that he is a true believer before he can warrantably say, " Surely in 
the Lord have I righteousness and strength," where is "the beginning" of 
that "confidence" which he is to hold "steadfast unto the end? 1 ' We 
therefore solemnly testify against all those who give such an exhibition of 
faith in the Lord Jesus Christ, and of the offers and promises of the gos- 
pel as is calculated to excite a doubt in the mind even of the chief of sin- 
ners, that he has a perfect warrant for an assured appropriation of Christ, 
and of all the blessings of the new covenant. 
8 



106 



THE CHURCH MEMORIAL. 



Article IX. — Of Evangelical Repentance. 

DECLARATION. 

We declare, That the repentance which is a saving grace, is 

one of the fruits of a justifying faith; and, of course, cannot 

be regarded as a ground of the sinner's pardon, or as necessary 

to qualify him for coming to Christ. 

Argument and Illustration. 

The doctrine here presented is that of the Confession of Faith, chap, xr, 
sees. 2d and 3d. 

To prevent misunderstanding, we would distinctly state that the repent- 
ance of which we speak, is an essential part of that l; holiness without 
which no man shall see the Lord,'' (Luke xiii, 3, 5 ; Acts xvii, 30 ) It is, 
however, as we have declared it to be, a fruit of faith. It does not go be- 
fore faith, but follows after it as an immediate effect. This will appear 
evident if we consider either the nature of these two acts of the soul, or 
the testimony of God's word. Whatever may be the nature of the repent- 
ance, there must be, in the very nature of the case, belief in order to that 
repentance. According to the belief, so will the repentance be. He who 
has no belief in the law, cannot be said, in any sense, to repent of sin as 
sin : for " sin is the transgression of the law," (Rom. iv, 15; 1 John iii, 4;) 
and "by the law is the knowledge of sin," (Rom. iii, 20; vii, 7.) There 
must, then, necessarily, be a legal faith in order to a legal repentance. 
Now, this legal repentance, or that sorrow for sin which arises merely from 
a view of the requirements and sanctions of the divine law, may and does 
precede evangelical faith. The sinner must see that his sin is destroying 
him before he will think of applying to the Saviour. Faith in the law 
merely, however, is not saving. Neither is that repentance saving which 
flows from it. Such was the repentance of Saul, (1 Sam. xv, 24, 30; xxvi, 
21,) and of Judas, (Matt, xxvii, 3— 5.) Such is " the sorrow of the world," 
(2 Cor. vii, 10.) Saving faith has a respect to a Saviour offered in the gos- 
pel, and the mercy and grace of God in making this offer; and there is the 
same necessary connection between this faith and that repentance which 
is saving, as there is between the legal faith and the legal repentance of 
which we have just spoken. This saving repentance, or repentance unto 
life, has respect to a God in Christ as one who has been offended by our 
sins. The sorrow for sin experienced by the true penitent, springs up in 
the heart as an immediate result of that view which the believing soul 
takes of sin as committed against the God of grace, revealing and making 
over to us Christ with all his saving benefits. It is therefore, necessarily, 
the fruit of faith, and as different from a mere legal repentance, as is the 
faith which produces it from a mere legal faith. 



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107 



The Scriptures also clearly exhibit true and saving repentance to us in 
this light, as may be seen by consulting the following passages: Zech. xii, 
10; Jer. xxxi, 18, 19 ; Ezek. xxxvi, 26—31 ; Luke xv, 20, 21. 

This rational and scriptural view of repentance shows the error of those 
who would call the sinner to repentance, either as a means of appeasing 
the wrath of God against him for his sin, or as qualifying him for the re- 
ception of Christ by faith. 

Against such an exhibition of repentance we testify, as dishonoring to 
the grace of God and to the atonement of Christ, and as tending to dis- 
courage the sinner from making an immediate application to Christ. 

Article X. — Of the Believer's Deliverance from the Law as 
a Covenant. 

DECLARATION. 

We declare, That although the moral law is of perpetual ob- 
ligation, and consequently does and ever will bind the believer 
as a rule of life, yet as a covenant, he is by his justification 
through Christ, completely and forever set free from it, both as 
to its commanding and condemning power, and consequently not 
required to yield obedience to it as a condition of life and salva- 
tion. 

Argument and Illustration. 

This Declaration is in accordance with the Confession of Faith, chap, xvi, 
and Larger Catechism, ques. 97. 

We have said that the moral law does, and ever will, bind the believer as 
a rule of life. That this is the case appears from the very character of the 
law as "holy, just and good," (Rom. vii, 12,) — from the nature of that prin- 
ciple which is said to fulfill the law, namely, love, (Rom. xiii, 10,)— from 
the sovereignty and supremacy of God as Lawgiver, he having given but 
one moral law, (Isa. xxxiii, 22 ; James iv, 11, 12,) — from the preface to the 
ten commandments, setting forth as a reason why we should obey the law, 
not only the sovereignty of God, but also his character as a Redeemer, 
which reason, in the case of the believer, will always be in force. (Ex. xx, 
1, 2,)— from the declared end of Christ's death, which is to make us " zeal- 
ous of good works," (Tit. ii, 14.)— from the charge of God to his people to 
" remember the law of Moses," (Mai. iv, 4,)— and from the express decla- 
ration of the apostle that we are " not without law to God, but under law 
to Christ," (1 Cor, ix, 21.) 

While, however, believers are bound to keep the whole law, and to seek 
after perfect conformity to it as a rule of life, it is nevertheless a truth 



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clearly taught in the word of God that they are wholly and forever deliv- 
ered from it as a covenant, promising life in case of obedience, and threat- 
ening death in case of disobedience. Believers are declared to be " deliv- 
ered from the law," (Rom. vii, 6,)—" not under the law, but under grace," 
(Rom. vi, 14.) — and Christ, in whom they are "found, not having their own 
righteousness, which is of the law," is declared to be to them " the end of 
the law," (Phil, iii, 9; Rom. x, 4.) The apostle expressly declares it to be 
the privilege of believers that they are "redeemed from the curse of the 
law," (Gal. iii, 13.) Deliverance from the curse of the law, as a covenant 
implies deliverance from its command as a covenant ; for if it command be- 
lievers in this character, it must also punish them when they transgress it. 
The complete freedom of believers, both from the perceptive and penal 
power of the law as a covenant, further appears from the fact that Christ 
was, as a Surety, made under this law in this form, and in the name of his 
people fulfilled its precepts, and suffered its penalty, (Gal. iv, 4, 5 ; Matt, v, 
17 ; Gal. iii, 13.) The same truth also appears from all those passages 
which represent the believer as justified by Christ and his righteousness, 
(2 Cor. v, 21; Rom. v, 18, 19,)— as justified without works, (Rom. iii, 20; 
iv, 6,) and as justified by grace, (Rom. iii, 24; Tit. iii, 7.) 

Such being the blessed privilege of the believer, his obedience to the law, 
when it is of an evangelical nature, and such as is pleasing to God, does 
not spring from a slavish fear of God's vindictive wrath, or a hope of life 
on the ground of his own works, (Luke i, 74 ; 1 John iv, 18 : Rom. viii, 15,) 
—but from faith in God as his new covenant God in Christ, (Deut. x, 20, 
21 ; 1 Pet. i, 17 ; Tit. ii, 14.) In rendering this obedience to the law as a 
rule of life, the gospel presents to us the most powerful considerations, 
such as the love of the Father in sending his Son to save us, (1 John iv, 8, 
9j— the love of Christ in giving his life to redeem us, (1 Cor. vi, 19, 20,)— 
the love of the Spirit in applying this redemption, (Eph. iv, 30,)— and the 
hope of a glorious immortality in heaven, (1 John iii, 2, 3 ; Matt, v, 8; 
Heb. xii, 14.) 

We deem it a matter of the greatest importance that the doctrine of the 
believer's exemption from the law be distinctly set forth, as its belief is ne- 
cessary to a life of holiness, (Rom. vii, 4 ; Gal. ii, 19,) — and to the perform- 
ance of those good works that are acceptable to God, (Eph. i, 6; 1 Peter 
ii, 5,)— and to the cultivation and enjoyment, by the believer, of a true and 
heavenly peace, (Rom. v, 1. 2.) 

Article XI. — Of the Work of the Holy Spirit. 

DECLARATION. 

We declare, That the Holy Spirit, the third person of the 
Trinity, does, by a direct operation accompanying the word, so 



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109 



act upon the soul as to quicken, regenerate, and sanctify it ; and 

that without this direct operation, the soul would have no ability 

to perceive, in a saving manner, the truths of God's word, or 

yield to the motives which it presents. 

Argument and Illustration. 

The statement here made is in accordance with the Confession of Faith, 
chap. x. 

The Scriptures clearly hold forth the idea that the Holy Spirit does, in a 
gracious and supernatural way, operate upon the soul. Such an operation 
is implied in the names by which it is expressed. It is called a creation, 
(Eph. iv, 24,)— a renewing of the Holy Ghost, (Titus iii, 5,)— an opening of 
the eyes, (Ps. cxix, 18.)— an opening of the understanding, (Luke xxiv, 
45,) — a quickening, (Eph. ii, 1,)— the giving of a heart of flesh, (Ezek. 
xxxvi, 26,) — a circumcising of the heart to love the Lord, (Deut. xxx, 6.) 
These expressions clearly intimate a direct and supernatural operation of 
Divine power upon the soul. The necessity of such an operation appears 
from the condition of the sinner as exhibited in the word of God. He is 
represented as dead in sins, (Eph. ii, 1,)— as blind, (Lukeiv, 18; Rev. iii, 
17 ; Eph. iv, 18 ) Tn accordance with all this, God is represented as working 
in the soul, (Eph. iii, 20; Phil. ii, 13; Col. i, 29 ; IThess.ii, 13; Eph. ii, 10.) 

This doctrine stands opposed to the idea that the regeneration and sanc- 
tification of the soul are the result of mere moral suasion, or the bare pre- 
sentation of truth to the mind. Such is the natural condition of the 
sinner, that without the direct operation of the Spirit of God on his soul, 
the doctrines, precepts, invitations and warnings that are contained in the 
word, must necessarily be ineffectual. He is blind, and must therefore have 
his eyes opened, that he may see : he is dead, and must therefore be quick- 
ened, in order that he may hear. The apostle expressly tells us. (1 Cor. ii, 
14,) that the natural man cannot know the things of the Spirit of God, be- 
cause they are spiritually discerned. David prays (Ps. cxix, 18,) to God to 
open his eyes, that he might behold wondrous things out of his law. The apos- 
tle prays (Eph. i, 17, 18,) that God would give hose to whom he wrote, the 
spirit of wisdom and revelation in the knowledge of Christ, the eyes of 
their understanding being enlightened, that thy may know what is the hope 
of his calling. The Saviour, we are told, (Luke xxiv, 45,) opened the un- 
derstanding of the disciples, that they might understand the Scriptures. The 
Lord opened the heart of Lydia, that she attended to the things that were 
spoken of Paul, (Acts xvi, 14.) Paul says: "I have planted, Apollos wa- 
tered, but God gave the increase" (1 Cor. iii, 6—9.) These passages clearly 
show that there is an operation of Divine power, distinct from that of the 
word, and by which alone the word is rendered efficacious ; yet, though 
this operation is distinct from the word, it is not ordinarily without the 



110 



THE CHURCH MEMORIAL. 



word, ( 1 Pet. i, 23 ; Rom. x, 13—17 ; 1 Cor. iv, 15 ; 2 Thess. ii, 13. ) The word 
is the light and food of the soul, (Ps. cxix, 103, 105.) The Spirit of God, in 
thus operating upon the soul as a Spirit of light and truth, does not impart 
any new faculties to the soul, but quickens and brings into exercise, and 
sanctifies those which the sinner already possesses. Nor is there any vio- 
lence done to the soul : the sinner is drawn, (John vi, 44, 65,) and made 
willing in the day of God's power, (Ps. cx, 3.) 

Tt follows as a necessary inference, that the sinner is altogether passive 
in regeneration, it being the communication of a principle of spiritual life 
to the soul ; and not, as some contend, a mere change of purpose. 

Article XII. — Of the Headship of Christ. 

DECLARATION. 

We declare, That our Lord Jesus Christ, besides the dominion 
which belongs to him as God, has, as our God-man Mediator, a 
twofold dominion, with which he has been invested by the 
Father as the reward of his sufferings. These are a dominion 
over the Church, of which he is the living Head and Lawgiver, 
and the source of all that Divine influence and authority by 
which she is sustained and governed; and also a dominion 
over all created persons and things, which is exercised by him 
in subserviency to the manifestations of God's glory in the sys- 
tem of redemption, and the interests of his Church. 

Argument and Illustration. 

The doctrine of Christ's Headship, as above exhibited, is in accordance 
with the Confession, chap, ii, sec. 1. 

The statement we have made on this important subject affirms Christ to 
have, as Mediator, a dominion over his Church. For this we have the ex- 
press testimony of the Divine word. He himself calls the Church Ms 
kingdom, (John xviii, 36.) God, the Father, in speaking of him, says, (Ps. 
ii, 6,)— ''I have set my king upon my holy hill of Zion." The angel that 
announced his birth declared that he should "reign over the house of 
Jacob for ever," (Luke i, 33.) The prophet Isaiah (Isa. ix, 6,) declared 
that "the government shall be upon his shoulder;" and Paul speaks of 
him as "a Son over his own house," (Heb. iii, 6 ) It is, therefore, his ex- 
clusive prerogative to provide for the preservation and perpetuation of his 
Church. In order to this he communicates grace. Hence he is said to be 
the Head of the Church, (Eph. v, 23,) and the Church is said to be his 
body, (Eph. v, 23 ;) plainly implying that all gracious and saving influ- 



THE CHURCH MEMORIAL. 



Ill 



ences proceed from him, [John xvi, 26.] The authority, also, to appoint 
officers and institute laws and ordinances must, in virtue of his preroga- 
tive as King of Zion, belong to him alone; and to him it is expressly- 
ascribed, (Isa. ix, 7; xxii, 22; Matt, xxviii, 18—20; Eph. iv, 8 — 13; John 
xx. 21.) It is, therefore, an unwarranted assumption of power, and a di- 
rect encroachment on the rights of the Lord Jesus Christ as King and 
Head of his Church, for any man, or any body of men, either in the 
Church or State, to exercise or claim a legislative power in relation to the 
doctrine, government, worship and discipline of the Church, (Matt, xv, 9; 
Isa. viii, 20.) 

We have also, in the above Declaration, ascribed to our Lord Jesus Christ 
a dominion over all created persons and things. The testimony of Scrip- 
ture in proof of this, is equally direct and explicit. All power is given 
unto him in heaven and in earth, (Matt xxviii, 18 ) God has given him a 
name which is above every name, f Phil, ii, 9.) He has set him at his own 
right hand in the heavenly places, far above all principality, and might, 
and dominion, and every name that is named, not only in this world, but 
also in that which is to come ; and hath put all things under his feet, and 
gave him to be the Head over all things, (Eph. i, 20 — 22.) He has put all 
things in subjection under his feet, and left nothing that is not put under 
him, (Heb. ii, 8.) He has given him power over all flesh, (John xvii, 2.) 
Jesus has the keys of hell and death, (Rev. i, 18 ) These passages clearly 
hold forth the idea that Christ, as Mediator, possesses universal power. 

This dominion over all persons and things, we have declared to be exer- 
cised by our Lord Jesus Christ, in subserviency to the manifestation of 
God's glory in the system of redemption, and the interests of his Church. 
This follows as a necessary consequence from the fact that this power has 
been delegated to him as Mediator ; for the distinct and formal end of the 
mediatorial office is the manifestation of the glory of God as the God of 
grace, and in subordination to this, the salvation of an elect world. Hence 
our Lord is said to be Head over all things to the Church, (Eph. i, 22,)— to 
have power over all flesh, that he should give eternal life to as many as the 
Father gave him, (John xvii, 2;) and all things, we are assured, work to- 
gether/or good to them that love God, (Rom. viii, 28 ) The subsidiary char- 
acter of this dominion of Christ over all persons and things, is also clearly 
taught in the vision of the wheels seen by Ezekiel, (Ezek. i, 19, 20.) Ac- 
cordingly, we find our Lord, as Mediator and Redeemer of his people, 
overthrowing nations to make way for his Church, (Hag. ii, 7; Heb. xii, 
26,27; Dan. ii, 44,)— raising up rulers that knew him not, to deliver his 
people from oppression, (Isa. xlv, 13,)— employing wicked men to correct 
them, (Isa. x, 7,)— and punishing these wicked men for their malignant 
opposition to them, (Isa. Ii, 22, 23; Isa. xxxiv, 2, 8 ; Dan. vii, 26, 27 ; Isa 
Ixiii, 1—7,)— casting the ungodly into hell, (2 Thess. i, 6— 9,)— exercising a 



112 



THE CHURCH MEMORIAL. 



control over Satan, the god of this world, (Luke x, 18; John xii, 31 ; Rer. 
xx, 7, 10; Mark xvi, 17, 18,) — and employing even the inferior parts of 
creation as instruments of good to his people, and of evil to their enemies, 
(Ex. viii, 9, 10; Ps. cxlviii, 8.) 

Such being the universal dominion of our Lord as Mediator, it follows 
that all intelligent beings to whom he has been revealed in this character, 
are bound to acknowledge his mediatorial supremacy in all their respec- 
tive stations and relations. The angels are called upon to do so, (Heb. i, 
6.) This is enjoined upon all men, (Phil, ii, 10; Col. iii, 17.) It is required 
of civil magistrates, <.Ps. ii, 10—12; Isa. Ix, 12; Ps.lxxii, 10, 11.) While 
this, however, is unquestionably the duty of the civil magistrate, a failure 
to perform this duty does not, of itself, as our Confession truly declares, 
(chap, xxiii, sec 4,) " make void his just and legal authority, nor free the 
people from their due obedience to him." Nor is he, on the plea of re- 
garding the authority of Christ as Mediator, to do violence to the rights 
of conscience, or encroach upon the liberty of the Church as a distinct 
and independent kingdom. The civil magistrate, as such, is bound, as are 
all others in their respective spheres and relations, to recognize the 
authority of Christ in the performance of the duties that are appropriate 
to his calling, and ever to keep in view the nature and end of his calling. 

We deem it a matter of importance that the doctrine which we have de- 
clared in relation to the headship of our Lord and Saviour Jesus Christ, 
be faithfully maintained, and distinctly exhibited by the Church, as it has 
an important bearing upon the honor of Christ, the purity of the Church, 
and the welfare of civil society, and cannot fail, when duly appreciated by 
Christians, to impress their hearts with a sense of the obligations that are 
resting upon them to devote themselves to his cause, and to labor for the 
spread of his gospel throughout the world. 

Article XIII. — Of the Supremacy of God's Law. 

DECLARATION. 

We declare, That the law of God, as written upon the heart 
of man, and as set forth in the Scriptures of the Old and New 
Testaments, is supreme in its authority and obligations; and 
that where the commands of the Church or State are in conflict 
with the commands of this law, we are to obey God rather than 
man. 

Argument and Illustration. 

This Declaration is in accordance with the Confession, chap, i, sec. 2, 
chap, xx, sec. 2. 



THE CHURCH MEMORIAL. 



113 



The Declaration we have made on this subject is so plainly in accord- 
ance with the principles of the word of God, that it seems to be scarcely 
necessary to adduce any arguments in its defense ; and yet the principle 
which it embodies has been not a little opposed in this land by some, and 
entirely lost sight of by many professing Christians. Subjection to civi'i 
and ecclesiastical authorities is strictly enjoined upon us in the word of 
God, (Rom. xiii, 1—7; Tit. iii, 1 ; 1 Pet. ii, 13; Heb. xiii, 17,) and it is no 
doubt, therefore, a principle of the Bible, as well as of our Confession of 
Faith, that " they who, upon pretense of Christian liberty, shall oppose 
any lawful power, or the lawful exercise of it, whether it be civil or eccle- 
siastical, resist the ordinance of God," Confession of Faith, chap, xx, sec. 
4,) yet the power must be "lawful;" and the "exercise," even of that 
power, must be "lawful," to make resistance of the ordinance of God. 
When, therefore, either the Church or State passes laws requiring us to do 
what the law of God forbids us to do, obedience to such laws would be re- 
sistance to him who is the source, (Rom. xiii, 1,) of all authority. Authority 
exercised in opposition to the law of God, is so far null and void, and can- 
not bind the conscience. Open and violent resistance may not be a duty; 
for it is sometimes the duty of Christians to take wrong, and submit to 
oppression, (Matt, v, 39; 1 Cor. vi, 7 ; 1 Pet. ii, 18.) Yet where human au- 
thority requires us to do what the law of God forbids, or forbids us to do 
what the law of God requires, it is in that particular instance to be disre- 
garded by us, let the consequences be what they may. Upon this princi- 
ple Daniel acted with divine approbation. A "royal statute" was enacted, 
forbidding a petition to be asked of any god or man, save the king, for 
thirty days. This statute Daniel violated, (Dan. vi, 7—10.) Upon this 
principle, also, did Shadrach, Meshach and Abednego act, in refusing, at 
the command of the king, to worship the image which had been set up, 
(Dan. iii, 18.) Upon this principle, also, did the apostles act when com- 
manded that they should not speak in the name of Jesus, affirming that 
they ought to " obey God rather than man," (Acts v, 29.) Those, there- 
fore, who plead the statutes of man as a justification for the doing of what 
the word of God forbids, are guilty of exalting human laws above the di- 
vine law. Those who pass unrighteous decrees expose themselves to the 
displeasure of that God who " has prepared his throne in the heavens," 
and whose "kingdom ruleth over all, (Ps ciii, 19; Isa x, I, 2;) and those 
who carry out those decrees, "have fellowship with the throne of ini- 
quity," (Ps. xciv, 20.) 

We therefore solemnly testify against those who will plead the law of 
the land or of the Church as a reason for doing what the law of God for- 
bids, and against those who do not oppose those sins that have received 
the sanction of law. 



114 



THE CHURCH MEMORIAL. 



Article XIV. — Of Slaveholding. 

DECLARATION. 

We declare, That slaveholding — that is, the holding of unof- 
fending human beings in involuntary bondage, and considering 
and treating them as property, and subject to be bought and 
sold — is a violation of the law of God, and contrary both to the 
letter and spirit of Christianity. 

Argument and Illustration. 

This Declaration is in accordance with the Confession of Faith, chap, iv, 
sec. 2, Larger Catechism, ques. 142. 

That slaveholding is, as we have declared it to be, a violation of the law 
of God, will appear from the following considerations: 

1. The word of God represents the whole human family as possessing a 
common nature. The slave is a man — as really and truly a man as the most 
gifted and illustrious of the human family. He is a child of Adam, who 
was made in the image and after the likeness of God, (Gen. i, 26.) He is 
of '• one blood " with him who holds him in bondage, (Acts xvii, 26 ) This 
being the case, his natural rights must be the same as those of any other. 
If man possesses, by the law of his creation, any natural and inalienable 
right, that right must be inconsistent with the condition of a person who 
is considered and treated as property, subject to be bought and sold. Slave- 
holding, then, is at war with humanity. 

2. The word of God, in the grant of dominion which it makes, restrains 
the power of man thus to treat his fellow man. He has, by the authority 
of God his Creator, dominion over all the lower creatures, (Gen. i, 26.) 
The possession of such a dominion by a person is, in its very nature, in- 
consistent with his condition as a slave — a person who is himself considered 
and treated as property. While, therefore, he is held in this condition, the 
grant of his Creator is rendered a nullity. Nor is this all: while this grant 
of dominion secures to the slave his right to liberty, it interdicts, by the 
clearest implication, the assumption of that right which the slaveholder 
claims. The grant of his Creator gives him dominion over the lower creatures. 
These he may make his property ; thus far his dominion as owner extends, 
but no farther. Slavery, however, assumes this power. It reduces to the 
condition of property him who, by divine right, is lord of all. (Ps. viii, 6.) 

3. The law of God recognizes the right of all men to use the powers of 
body and mind, which their Creator has given them, in the pursuit of hap- 
piness. It sanctions labor with a view to their support, (Gen. ii, 15; iii, 23; 
1 Thess. iv, 11 ; 2 Thess. iii, 10— 12.) Bnt slavery, while it dooms its vic- 
tims to toil, lays its hand upon the fruits of that toil, and appropriates it to 



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115 



him who has not performed the labor. It thus takes away from man that 
incentive to labor which the Creator has given to him, by giving to him a 
right to its fruits. The slave, being himself the property of another, can 
own nothing, and of course can acquire nothing. 

4. The law of God enjoins it upon masters to give to their servants " that 
which is just and equal," (Col. iv, 1.) The slaveholder gives nothing to his 
slave, as a right acquired by labor. What he gives as a slaveholder, has a ref- 
erence merely to the support of his slave, that he may thereby be qualified 
to labor. The fruits of that labor he appropriates to himself. He there- 
fore violates the law of justice enjoined upon the master, and exposes him* 
self to the wo pronounced against him who " useth his neighbor's services 
without wages, and giveth him not for his work" (Jer. xxii, 13.) Neither 
does he give his servant that which is "equal." There is no proportion be- 
tween the labor performed by the slave and what he receives from his master. 
The slave may be hired out to another, by whom he is fed and clothed ; but 
the owner of the slave receives from the man to whom he is hired, the wa- 
ges. Nor is there any proportion between what the slave receives and what 
another receives who performs the same amount of work. He therefore 
violates the principle of equality, which he is bound by the law of God to 
observe. 

5. The law of God recognizes marriage as the right of all. (Heb. xiii, 
4.) It requires the parties to dwell together, (1 Pet. iii, 7,) and makes the 
relation indissoluble by man, (Gen. ii, 24; Matt, xix, 6.) But the right 
which the slaveholder claims to his slave as his property, subject to be 
bought and sold, is in direct conflict with these divine requisitions. He 
may, by the exercise of his right as a slaveholder, forbid his marriage, or 
place him in circumstances in which he cannot enjoy this divine right; or 
if married, he may, at will, entirely and forever separate the parties. The 
laws which govern and control property imply all this. 

G. The law of God requires parents to bring up their children in the nur- 
ture and admonition of the Lord, (Eph. vi, 4.) The slaveholder, in virtue 
of the relation which he sustains, and by the right of ownership which he 
claims, may not only interfere with the government of the parent over his 
children, but entirely and forever separate them from each other. 

7. The law of God requires every man to search the Scriptures, (John, v, 
39.) The right of the slaveholder interferes with this. The laws which 
govern all property necessarily secure to him the right of prohibiting his 
slave from doing any thing which may operate against the attainment of 
the end for which this species of property, in common with all others, is 
held — his own gain. 

8. The law of God forbids man-stealing, (Deut. xxiv, 7 ; 1 Tim. i, 9, 10.) 
In this the alleged right of one man to make merchandize of his fellow 
man, must have originated. As the fountain is corrupt, the stream cannot 
be pure. 



116 



THE CHURCH MEMORIAL. 



The foregoing considerations clearly show this relation to be, as we have 
declared it to be, in violation of the law of God. 

We have also declared it to be contrary both to the letter and spirit of 
Christianity. What says the Author of Christianity? He says: — ''All 
things whatsoever ye would that men should do to you, do ye even so to 
them," (Matt, vii, 12.) There is no slaveholder who would not resist being 
made a slave, and who would not feel an irrepressible conviction that a 
wrong had been done him. This being the case, he is bound by this express 
precept of the Saviour to break the yoke and let the oppressed go free, (1 
Cor. vii, 21 ; Isa. lviii, 6.) And what is the spirit of Christianity ? It is 
surely love, (Rom. xiii, 10; 1 John iv,20,21; Luke x, 27—37.) Is not, how- 
ever, the reduction of a fellow being (he may be a brother in Christ) to 
the condition of a piece of property, liable to be bought and sold, in viola- 
tion of this holy and divine principle ? Who, that is not a stranger to the 
impulses of a Christian's heart, will deny it ? 

We have, therefore, in the law of God, and in the letter and spirit of Chris- 
tianity, abundant reasons for testifying against slaveholding as a sin, and 
consequently a disqualification for membership in the Church of Christ. It 
is the relation itself, which we have examined in the lightof Scripture, and 
which we have found to be so inconsistent with it, and not the many cruel 
laws which blacken the statute books of the slaveholding States, and the 
many gross and fearful evils that result from this relation. A considera- 
tion however, of these laws and evils which everywhere attend it, cannot 
fail to impress the mind with a sense of the inherent wickedness of the 
system. 

Article XV. — Of Secret Societies. 

DECLARATION. 

We declare, That all associations, whether formed for politic- 
al or benevolent purposes, which impose upon their members an 
oath of secrecy, or an obligation to obey a code of unknown 
laws, are inconsistent with the genius and spirit of Christianity, 
and Church members ought not to have fellowship with such 
associations. 

Argument and Illustration. 

This Declaration is in accordance with the Confession of Faith, chap, xxii, 
sees. I — 5. 

In making the above Declaration, it is freely admitted that there are many 
things with which an individual becomes acquainted which it would be 
improper for him to reveal, (Prov xi, 13; xx, 19.) The same thing, also, 



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117 



may be affirmed in relation to associations. It is not, therefore, the fact of 
secrecy, simply considered, that we condemn. What, then, is it 1 It is the 
fact of a person giving an oath or promise that he will not make known to 
others matters which are to be subsequently communicated to him ; or that 
he will obey a code of laws with which he is not made acquainted until 
after the oath or promise be given by him. This we believe to be wrong 
under all circumstances; and all associations founded on this principle 
are to be condemned, whatever be the object for which they are formed. 

1. Such an obligation is inconsistent with our subjection to the law of 
God. This law is the supreme standard. We are always to obey it, (Gal. 
iii, 10; Isaiah viii, 20; Acts iv, 19.) When, therefore, we come under an 
oath or promise to keep the transactions of a society of men concealed, we 
know not but that the law of God may require us to reveal them. When 
we bind ourselves to support the principles of a society with which we 
have not been made acquainted, we know not but that the law of God may 
bind us to oppose them. When we pledge ourselves to obey a system of 
laws of which we are ignorant, we know not but that they may be in con- 
flict with the law of God. We are, therefore giving promises, obligations 
and pledges to do that which, for aught we know, may involve us in sin. 
These, under such circumstances, cannot be given "in judgment," as re- 
quired by the command of God, (Jer. iv, 2.) 

2. Such an obligation is ensnaring and enslaving to the conscience. God 
alone is Lord of the conscience, ( Jas. iv, 12 ; Rom. xiv, 4 ; Matt, x, 28 ) To 
bring ourselves, however, under an obligation to obey a code of unknown 
laws, is, in the very act, whatever may be the character of these laws, do- 
ing violence to the freedom of conscience. It is making ourselves the *' ser- 
vants of men," (1 Cor. vii, 23.) 

3. Such an obligation is not only not countenanced by the example of 
the saints in the Scripture, but is inconsistent with it. When Abraham di- 
rected his servant to swear to him, although he informed him of the mat- 
ter of the oath, yet his servant did not swear until he first understood what 
he would be required by his oath, under certain circumstances, to do. This 
was made known to him by Abraham, (Gen. xxiv, 2—9 ) See, also, the case 
of David and Jonathan, (I Sam. xx.) 

We deem the foregoing considerations in point, whether the pledge given 
be a promise or oath, for the principles to which we have referred are 
equally applicable to both. When, however, an oath is given, the person 
swearing, under such circumstances, involves himself in the additional guilt 
of profaning the name of God, and does not, as our Confession properly 
requires, take an oath when imposed " by lawful authority," nor ik duly 
considers the weightiness of so solemn an act," or "avouch nothing but 
what he is fully persuaded is the truth," and what he " believes to be good 
and just," and is therefore guilty of " swearing vainly and rashly." [See 
Confession, chap, xxii.] 



118 



THE CHURCH MEMORIAL. 



In addition to these considerations, while we wonld not deny the right of 
associations to withhold some of their transactions from the public, when 
it may be deemed advisable at the time, yet associations formed on theprin- 
ciple of secrecy are liable to objections of a very serious character — such 
objections as show them to be, as we have declared them to be, inconsistent 
with the genius and spirit of Christianity. 

1. The Founder of Christianity did not act upon this principle. He 
could appeal to his enemies, and say, " I spake openly to the world; I ever 
taught in the synagogue and in the temple, whither the Jews always resort; 
and in secret have I said nothing," (John xviii, 20.) He is a light that light- 
ened every man, (John, i, 9 ) 

2. The apostles did not act upon this principle. They " renounced the 
hidden thing of dishonesty," and " commended themselves to every man's 
conscience by the manifestation of the truth,'" and had their " conversation 
in the world in simplicity and godly sincerity" (2 Cor. iv, 2 ; 2 Cor. i, 12 ) 

3. The disciples of Christ are forbidden to act upon this principle. They 
are "the light of the world," and are commanded to let their " light shine 
before men'' 1 (Matt v, 14—16,) and to " have no fellowship with the unfruit- 
ful works of darkness," (Eph. v, 11.) 

4. This principle is represented as a favorite principle with the wicked. 
Their ''works" are said to be "in the dark," Jsa. xxix. 15;) and are called 
the "works of darkness," (Eph. v, 11 ;) and " they love darkness, because 
their deeds are evil," (John iii, 19.) 

5. The fellowship of professing Christians with such societies, where the 
members are bound together by covenants of love and friendship, and con- 
stitute a distinct and separate brotherhood, is inconsistent with that principle 
of separation from the world which is so repeatedly and explicitly enjoined 
upon us in the word of God — we say separation from the world, for the 
standard of their faith and morals is evidently and confessedly adapted 
to the world, (Ex. xxiii, 32; xxxiv, 12, 15; 2 Cor. vi, 14 — 18; Ps. cvi, 35; 
Ps. xvi, 3 ; Ps. cxix, 63 ) 

The foregoing considerations clearly show that in our condemnations of 
secret associations we are sustained by the word of God. 

We have said nothing of the usurpation of the place of the Church— of 
the Christless character of the forms of worship in use — of the profane use 
that is made of the sanctities of our religion— of the selfish and unscrip- 
tural character of their benevolence — of the compromise of truth, in which 
a connection with them must involve the friends and witnesses of Christ 
— of their injurious effects upon the civil and political relations of life, and 
of the unhappy influence which they have in drawing persons away from 
the duties of the family and the sanctuary, — all of which in relation to 
some of the principal of these associations, are made manifest by their pub- 
lished writings, and by the workings of the system in the community,— of 



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119 



these things we have said nothing, because there may be some secret as- 
sociations upon which all these things are not chargeable, and because we 
think the considerations presented by us are sufficient to show that the 
Church should solemnly testify against them. 

Article XVI. — Of Communion. 

DECLARATION. 

We declare, That the Church should not extend communion, 
in sealing ordinances, to those who refuse adherence to her pro- 
fession, or subjection to her government and discipline, or who 
refuse to forsake a communion which is inconsistent with the 
profession that she makes ; nor should communion in any ordi- 
nance of worship be held under such circumstances as would be 
inconsistent with the keeping of these ordinances pure and en- 
tire, or so as to give countenance to any corruption of the doc- 
trines and institutions of Christ. 

Argument and Illustration. 

This Declaration is believed to be in accordance with the Confession of 
Faith, chap, xxvi, sees. 1, 2; chap xxviii, sec. 4. 

We have not, in the above Declaration, set forth the whole doctrine of 
the Scriptures pertaining to the communion of saints, as it is not the 
object of this Testimony to do so in relation to any of the points on which 
we have deemed it our duty to give a declaration. We have, as in all the 
preceding statements, exhibited only that view of the subject which we 
think has been lost sight of by some who profess an adherence to the Con- 
fession of Faith. We deem this remark the more necessary here, as the 
principle which the above Declaration contains is not distinctly brought to 
view in the Confession. From this circumstance, and from the general 
expressions employed in that document, there has been thought to be an 
inconsistency between the statements there made on the subject of com- 
munion, and the view here presented. The first section of the chapter 
that formally treats of the subject, exhibits union to Jesus Christ by his 
Spirit, and union to one another in love, as the foundation and source of 
their fellowship with Him and with one another. The next section de- 
clares: " Saints, by profession, are bound to maintain a holy fellowship 
and communion in the worship of God, and in performing such other spir- 
itual services as tend to their mutual edification; as, also, in relieving each 
other in outward things, according to their several abilities and necessities. 
Which communion, as God offereth opportunity, is to be extended to all 



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those who, in every place, call upon the name of the Lord Jesus." Here 
let it be noticed that the Confession is not speaking distinctly of commun- 
ion in sealing ordinances. It is the general subject of communion, including 
"relieveing each other in outward things, according to their several abil- 
ities and necessities." Now, while fellowship in sealing ordinances is no 
doubt included in the communion in "the worship of God" enjoined in 
this section, yet the subject being treated in this general aspect, there was 
a necessity for the use of the general expressions, " Saints by profession," 
and "All those who in every place call upon the name of the Lord Jesus," 
in speaking of the persons to whom this communion is to be extended. 
We believe that the Scripture expression, " All those who in every place 
call on the name of the Lord Jesus," was chosen for the special purpose of 
setting forth the important idea that Christians, in different lands, should 
cultivate towards each other a holy fellowship, and not suffer their mutual 
love to be restrained by local boundaries or national distinctions. The 
special object for which the Westminster Assembly was convened, namely, 
to effect in the three kingdoms a uniformity in doctrine, worship, and gov- 
ernment, indicates this. It should also be remembered that the persecu- 
tions to which Christians of the Reformation were at that time exposed, 
rendered it necessary for their brethren in other lands, who were more 
highly favored, to extend relief to them in their necessities. This, though 
always a duty to some degree, was at that time a duty to which Christians 
were especially called. Hence the principle is inserted, that Christians, 
in every place, should be the object of our love and sympathy. In addition 
to this, it should not be forgotten that the Churches, at that time, were in 
a course of reformation; and their entire conformity in doctrine, worship, 
government, and discipline, was anticipated, and in contemplation at the 
time that the Confession was made. The ordinance of the Parliament, call- 
ing the Assembly together, expressly declares the object of convening that 
Assembly to be the "nearer agreement" of the Church of England "with 
the Church of Scotland and other Reformed Churches abroad." [See the 
Ordinance.] The Church of Scotland, also, adopted the Confession of Faith 
" as a principal part of the intended uniformity in religion." [See act of 
the Assembly approving the Confession.] Similar acts were passed in 
adopting the Catechisms, Directory for the Public Worship of God, and 
Form of Presbyterial Church Government— all which clearly indicate that 
the communion which they enjoined was to have uniformity inprofession for 
its basis. How unreasonable to suppose that those who declared that they 
adopted the Confession of Faith with this view, and as "a special means 
for the more effectual suppressing of the many dangerous errors and here- 
sies of these times," and who, in their National Covenant, had declared 
that they " abhorred and detested all religion and doctrine contrary to that 
received, and believed, and defended by many and sundry notable kirks 



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121 



and realms, but chiefly by the kirk of Scotland "—who had covenanted 
that they would "endeavor the preservation of the Reformed religion in 
the Church of Scotland, in doctrine, worship, discipline and government," 
and who, in their "Engagement to Daties," had solemnly bound them- 
selves to "preserve the purity of religion against all error, heresy and 
schism, namely, Independentism, Anabaptism, Antinomianism, Arminian- 
ism. Socinianism, Famiiism, Libertinism, Skepticism, and Erastianism" — 
how unreasonable, we say, to suppose that they designed by this article in 
the Confession to enjoin the duty of the Church of Christ, to extend seal- 
ing ordinances to those who, though they "called on the name of the 
Lord Jesus," were making opposition to the principles of the Confession — 
making opposition, either as individuals, or in a collective and organized 
capacity as a Church ! Nothing could be more unreasonable than such a 
supposition. We do not believe that the framersof the Confession thought 
of " God offering opportunity" iwhich word means " a time favorable for 
the purpose") to Christians to hold communion in sealing ordinances, 
under such circumstances. The truth is, the present practice of intercom- 
munication among Christians living in the same place, and professing 
principles opposed to each other, was far from their thoughts. 

While, therefore, in accordance with our Confession, we maintain that 
communion as God offereth opportunity, is to be extended to all, who in 
every place, call on the name of the Lord Jesus; yet, in perfect consist- 
ency with this, we have declared that the Church should not extend com- 
munion in sealing ordinances to those who refuse adherence to her pro- 
fession, or subjection to her government and discipline, or who refuse to 
forsake a communion which is inconsistent with the profession which she 
makes. 

In making this declaration, we have assumed that this profession is in 
accordance with the word of God. If this be so, the Church is surely 
bound to maintain it by the due exercise of government and discipline. 
If it be the duty of the Church to profess the truths of Christ, as must be 
apparent to any one who duly considers the end of her organization, and 
the solemn injunctions of the word of God, (Jude 3; Prov. xxiii, 23; Rev. 
iii, 10 ; Phil, i, 27 ; 1 Cor. xvi, 13 ; 2 Thess. ii, 15 ; Heb. iv, 14 ; x, 23 ; John 
xv, 27 ; Matt, xxviii, 20,) it must also be her duty to maintain these truths 
by the faithful exercise of that government and discipline which have 
been instituted by her King and Head. The correctness of this principle 
is so obvious that we see not how any one can call it in question. The 
word of God clearly recognizes it, as may be seen by a reference to 2 Thess. 
iii, 6, 14, 15 ; 2 John 10, 11 ; Rev. ii, 2, 14, 15. Now, what is involved in the 
act of the Church extending to any one a participation in sealing ordi- 
nances? It surely involves in it a full recognition of the right of that per- 
son to membership ; or rather the membership itself of the person thus 
9 



122 



THE CHURCH MEMORIAL. 



received. If this be denied, we ask what stronger pledge of membership 
can be given by the Church than is done by extending to a person this 
privilege? And in what way can the Church withhold a recognition of 
this membership from a person for any cause, but by refusing to extend 
to him this privilege? This being the case, it must appear to those who 
consider the matter, a palpable inconsistency to extend the privilege to 
those who refuse an adherence to her profession, or subjection to her gov- 
ernment and discipline. By so doing, the Church gives the strongest 
pledge which it is possible for her to give, of communion with those be- 
tween whom and herself, as a Church professing certain truths, there is 
not only no communion, but actual opposition. To these persons she 
gives the very same pledge that she gives to those who are "holding fast 
the profession of their faith." According to this practice, it is plain that 
the government and discipline of the Church cannot be coextensive with 
her profession ; that is, there are some truths which Christ has made it 
the duty of the Church to profess, and though he has given to her a gov- 
ernment and a discipline, yet she may not exercise these in maintaining 
these truths. How palpable is the inconsistency in which this practice in- 
volves its advocates ! Is it said that the profession may be maintained, 
even though this privilege be extended to those who may be opposed to it 
in some particulars? We ask, how is this possible? If those who are op- 
posed to the profession which the Church makes in some of its distin- 
guishing principles, may be admitted to baptism and the Lord's Supper, 
opposition to this profession, on the part of any of its members, cannot, 
with any show of consistency, be made a ground of exclusion from 
these privileges ; for if one may oppose the profession which the Church 
makes, another may, and so may every member of the Church. What 
security, under the operation of such a principle, has the Church for the 
preservation of her purity? 

It is said that the private members of the Church (as they are called) are 
not to be supposed to have expressed their approbation of the principles 
of the Church ; and, therefore, opposition to them is not to be made a 
ground either for excluding those who are members, from the sealing ordi- 
nances, or of withholding these ordinances from those who are not mem- 
bers. In relation to this we would observe, [1.] That the very fact of 
their membership implies an approbation, on their part, of the principles 
of the Church of which they are members. If they are professors at all, 
and if their membership constitutes them professors, they are professors 
of all its principles ; and, of course, have come under an implied, if not an 
express obligation to maintain them. [2.] The admission of persons to 
membership, with this understanding, proceeds upon the supposition that 
private members constitute no part of the Church, but that it is confined 
exclusively to the officers of the Church, which is unscriptural, (Matt, xvi, 



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123 



18; Acts ii, 47; viii, 1; xiv, 23, 27; xv, 22; Eph. i, 22; v, 25; 1 Cor. xii, 
28;) anti-presbvterian, and contrary to the Confession of Faith, which de- 
fines the Church to be "those who profess the true religion together with 
their children." [3.] This principle, if it were always recognized and acted 
upon, would render the government and discipline of the Church a mere 
nullity, and totally annihilate the jurisdiction of Church officers. What 
authority could be consistently claimed and exercised over those who had 
given no promise, either express or implied, of adherence to the doctrine, 
worship, and government of the Church? 

We have also declared that communion in scaling ordinances should 
not be extended by a Church to persons who "refuse to forsake a com- 
munion which is inconsistent with the profession which she makes " The 
correctness of this principle follows as a necessary consequence from the 
principle already established ; namely, that there should be an adherence 
to the profession, and subjection to the government and discipline of the 
Church, required of those who are admitted to her communion in sealing 
ordinances. It is plain that a person cannot be a member, at the same 
time, of two Churches; nor can he be consistently admitted by a Church 
to those privileges, a participation of which implies a full right to mem- 
bership, on the ground of his membership in a Church whose profession 
is inconsistent with that of the one to which he seeks admission. The 
impropriety of extending to such a person the sealing ordinances, be- 
comes, under these circumstances, the more palpable; for not only does 
he give no declaration of adherence to the Church extending to him its 
highest privileges and its most affecting pledges of communion, but he 
appears there as the member of a religious association whose principles 
are known to be different from, and in some respects adverse to, those of 
the Church which invites him to this communion. Such a practice, too, 
involves the following evils and irregularities: [1J It recognizes the pro- 
priety of receiving persons to membership in the Church who do not pro- 
fess our principles and subject themselves to her laws. For if they may 
be received, on one occasion, to the highest privileges of the Church, they 
may be received, in the same way, to permanent membership. [2] It 
recognizes the principle that mere saintship is the criterion of the right of 
a person to the communion of the Church, which is unscriptural, (2 Thess. 
iii, 14, 15 ; 1 Cor. v, 5 ) [3.] It requires, and supposes a recognition of the 
acts of those who admitted these persons to membership in other Churches, 
without a knowledge of the evidence of Christian character given by these 
persons, the standard by which they were tried when they became mem- 
bers, and the authority belonging to those by whom they were admitted, 
and who are in no sense responsible to the Church acting upon the princi- 
ple we have condemned. [4 ] This practice produces an inequality among 
those who are all enjoying, for the time being, the same privileges, and 



124 



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thus destroys the unity of the Church. [5 J It impairs the fullness and 
freeness af the communion of the Church. Those who partake of sealing 
ordinances under such circumstances, have not, if judged by their profes- 
sion, a common faith. [6 ] It destroys the force of the testimony, which 
the members and officers of the Church would otherwise be giving in be- 
half of their distinctive profession, and of their sincerity in making it. 
[7.] It has a tendency to make persons indifferent in regard to divine 
truth, and the duty and importance of faithfully maintaining it. [8 J It 
prevents the due exercise of discipline in the Church of God, and thus en- 
dangers her purity. [9-] It encourages separate Church organizations or 
sectarian divisions, as it proposes a remedy for the evils of these divisions 
which contemplates the continuance of these divisions, and thus makes 
Christians indifferent to that which receives no countenance in the word of 
God, and is highly displeasing to the head of the Church. 

While, therefore, we believe that no Christian should be excluded from 
the sealing ordinances of the Church, simply because of the weakness of 
his faith or the smallness of his attainments, or because of difficulties that 
may be in his mind in relation to some points connected with the profes- 
sion of the Church, yet the considerations we have presented fully estab- 
lish the truth of our declaration on this subject, and call upon us solemnly 
to testify against the practice which prevails even among many who pro- 
fess the Presbyterian name, of receiving persons into the communion of 
the Church without requiring them to declare their approval (as far as 
they are able to judge) of the profession which the Church makes, and of 
admitting to occasional communion the members of other Christian 
Churches, of a different faith and profession, simply on the ground of 
their membership in said Churches, and without making them in any way 
responsible to the government and discipline of the Church that admits 
them to this occasional aommunion. 

Article XVII. — Of Covenanting. 

DECLARATION. 

We declare, That public social covenanting is a moral duty, 
the observance of which is not required at stated times, but on 
extraordinary occasions, as the providence of God and the cir- 
cumstances of the Church may indicate. It is seasonable in 
times of great danger to the Church — in times of exposure to 
backsliding — or in times of reformation, when the Church is re- 
turning to God from a state of backsliding. When the Church 
has entered into such covenant transactions, they continue to 



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125 



bind posterity faithfully to adhere to and prosecute the grand 
object for which such engagements have been entered into. 
Argument and Illustration. 

This Declaration is in accordance with the doctrine of the Confession of 
Faith, chap, xxii, sees. 5—7. 

The Confession, in the sections referred to, treats of " vows." These are 
essentially the same as covenants with God. In covenanting with God 
we, in the way of taking hold of his covenant of grace, in which he en- 
gages to be our God, promise to him, or vow, that in the strength of his 
promised grace, we will be his people, and perform those duties which he 
has enjoined upon us in his word. He says, in the promise of the cove- 
nant, u I will be to them a God, and they shall be to me a people," ( Heb viii, 
10.) The believer, in exercise of faith, takes God to be his God ; and hav- 
ing done so, he engages on his part that he will be one of his people, and 
act towards him in a way becoming this relation. This avowal and engage- 
ment are made when the believer first gives himself away to the Lord, and 
they are renewed upon every subsequent dedication. This is the essence 
of covenanting with God, whether it be personal and private, or social and 
public. The Churches of Macedonia, therefore, covenanted with God, 
when they gave their own selves to the Lord, (2 Cor. viii, 5.) This is the duty 
to which the apostle exhorts the Romans, when urging them to yield them- 
selves to the Lord, and to present their bodies a living sacrifice unto God, 
(Rom. vi. 13; xii, 1.) The idea of a covenant is necessarily involved in 
such a surrender. In every such surrender there must be a taking hold of 
God's covenant, and an engagement, on our part, to be his people, and to 
perform the various duties that are incumbent upon us. 

Besides this covenanting with God, in which every believer must be sup- 
posed to have engaged, the Scriptures also clearly authorize the doing of 
this on special occasions, by a formal and solemn deed. The children of 
Israel at Horeb, after Moses had related to them the promises and require- 
ments of God, said — "All that the Lord hath spoken we will do," (Ex. 
xix, 5— 8.) Here were solemn engagements to duty, publicly expressed. 
These engagements were afterwards renewed, and in making these engage- 
ments they are said to "enter into covenant with the Lord their God ;," the 
end of which covenant is declared to be that the Lord "might establish 
them a people unto himself," (Deut. xxix, 10—13.) Here was a public 
transaction, in which they formally and explicitly entered into engage- 
ments with the Lord. At a subsequent period, we are told that the child- 
ren of Israel presented themselves before God, and that Joshua "made 
a covenant with the people ;" in which covenant they declared, " The Lord 
our God will we serve and his voice will we obey." Additional solemnity 
and formality were given to this covenant; it was committed to writing by 



126 



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Joshua, doubtless with a view to perpetuate it, and that it might be refer- 
red to, (Josh, xxiv, 1, 24—26; Isa. xxx, 8 ) On a still later occasion, we 
are informed that "they gathered themselves together at Jerusalem," and 
"entered into a covenant to seek the Lord God of their fathers with all 
their heart, and with all their soul." The solemnity of an oath was ob- 
served on this occasion, (2 Chron. xv, 9—15 ) Hezekiah says, (2 Chron. 
xxix, 10,) — ''Now it is in mine heart to make a covenant with the Lord 
God of Israel, that his fierce wrath may turn away from us." We are told 
(2 Kings xi, 17,) that " Jehoiada made a covenant between the Lord, and the 
king, and the people, that they should be the Lord's people." Josiah (2 
Kings xxiii. 3,) 11 made a covenant before the Lord to walk after the Lord, 
and to keep his commandments, and his testimonies, and his statutes, with 
all their heart, and with all their soul." Many years after this Ezra made 
the chief priests, the Levites, and all I-rael, enter into a covenant and 
swear that they would perform certain duties, (Ezra x, 3 — 5 ) In the time 
of Nehemiah the children of Israel say, " We make a sure covenant, and 
write it;" and we are farther told that they "entered into a curse and into 
an oath to walk in God's law, which was given by Moses," (Neh. ix, 38 ; 
x, 28, 29.) These examples of God's people clearly authorize the duty set 
forth in the Declaration. 

We have seen that the duty, essentially considered, is performed by ev- 
ery believer when he dedicates himself to the Lord, as was performed by 
the Churches of Macedonia. The matter of the duty being moral, the form 
in which God's people are represented as observing it on several special 
occasions, is certainly designed for our imitation, when the occasion is 
such as to demand it. In addition to this, we may observe that we are ex- 
pressly commanded to " vow and pay unto the Lord our God," (Ps. Ixxvi, 
11 ) The duty of swearing, not only by the Lord, but to the Lord, is en- 
joined upon us, (Isa. xlv, 23; Matt, v, 33.) He has given us his oath, and 
it appears to be a reasonable service that we should give him ours, (Jer. 
xxxii, 22, Gen. xxii, 16, 17; Ps.cxxxii.il; Luke i, 73; Acts ii, 30; Heb. 
vi, 16, 17 ; vii, 20.) It is prophesied that, under the New Testament dis- 
pensation, " Five cities shall swear unto the Lord of Hosts," and "vow a 
vow unto the Lord," (Isa. xix, 18, 21 ;) and also that the children of Israel 
and the children of Judah shall say, " come, and let us join ourselves to 
the Lord in a perpetual covenant, that shall not be forgotten," (Jer. 50, 
4, 5 ) God's people are commanded (2 Chron. xxx, 8, margin,) to " give the 
hand unto the Lord." It is promised, (Isa. xliv, 5,) as the result of the out- 
pouring of his Spirit, that his people " shall subscribe with the hand unto 
the Lord." Such formal, solemn transactions, have been not only pri- 
vately entered into by the best of God's people, but also publicly, by the 
Churches of the Reformation, and particularly the Church of Scotland. 

Such transactions, when entered into according to the will of God, do 



THE CHURCH MEMORIAL. 



127 



not bind to anything additional to what the law of God contains ; but 
they bring those who engage in them under an additional obligation— an 
obligation arising from their own engagement, promise, or oath, as the 
case may be. 

We have said that this duty is not a stated, but an extraordinary duty. 
That this is the case, appears from the very nature of the duty. It is only 
on special occasions that writings and an oath between parties, are requir- 
ed. It also appears from the Scripture examples referred to. 

We have said that this duty is seasonable in times of great danger to the 
Church. Such was the character of the times in the reign of Asa. They 
were " in trouble " great vexations " were upon them — they were " vex- 
ed with all adversity," (2 Chron. xv, 3, 4, 5, 6, 12.) 

We have said that this duty is seasonable in times of exposure to back- 
sliding. Such was the case in the time of Joshua. There were "strange 
gods" among them, (Josh, xxiv, 23.) 

We have also said that it is seasonable in times of reformation. Such 
was the case in the time of Ezra. " The people wept very sore " for their 
sins, acknowledging that they had trespassed against their God, (Ezra x, 
1 — 3,)— and in the time of Nehemiah they had " separated themselves from 
the people of the land unto the law of God," (Neh. x, 28, 29.) 

This duty being thus of a special and extraordinary character, and its 
seasonableness to be determined by the indications of God's providences 
and the circumstances of the Church, there may be times when the call to 
it may not be so clear to the minds of some of the members of the Church. 
On this account such members should not be required to observe it, nor 
subjected to discipline for declining to do so; provided they are not mak- 
ing public opposition to it as a moral duty to be observed on proper occa- 
sions. 

We have declared that " when the Church has entered into such cove- 
nant transactions, they continue to bind posterity faithfully to adhere to, 
and prosecute the grand object for which such engagements have been 
entered into." The principle here recognized, is not peculiar to these 
transactions. It is the same principle that is acted upon in all corporate 
or organized bodies, whether civil or ecclesiastical. Every society regards 
its acts (unless these acts are such as, in their nature, limit their own dura- 
tion to a certain period,) as properly binding the body until they are re- 
pealed. The removal, by death, of some, or even of all those who origin- 
ally passed these acts, does not in the least affect their obligation upon 
the society. The same principle, of course, is to be recognized by the 
Church in the performance of this duty. And we find it recognized in the 
Scriptures, not only in other transactions, (Gen. xxviii, 13; xxxii, 28, com- 
pared with Hosea xii, 4; Josh, ix, 15, compared with 2 Sam. xxi, 1; Ex. 
xiii, 19,; but in immediate connection with this duty of covenanting with 



128 



THE CHURCH MEMORIAL. 



God. Moses says to the children of Israel, forty years after the transac- 
tion in Horeb, (Ex. xix, 5—8,) " The Lord made not this covenant with 
our fathers, but with us, even with us, who are all of us here alive this 
day," (Deut v, 3.) Again: Moses, speaking as the mouth of God, says, 
(Deut. xxix, 14, 15,) " I make this covenant also with him that is not here 
with us this day." The children of Israel are charged by God with break- 
ing the covenant which he made with their fathers, (Jer. xi, 10.) He also 
reminds them of the " old time," when they said, " I will not transgress/' 
(Jer. ii, 20.) He promises them that he will not forget the covenant of 
their fathers, which he sware unto them, (Deut. iv, 31;) and that he will 
remember the covenant of their ancestors whom he brought out of the land 
of Egypt, (Lev. xxvi, 44, 45.) The descent, therefore, upon posterity, of 
obligations arising from covenant engagements, is most clearly recognized 
in the Scriptures. In accordance with this scriptural principle, we, having 
descended from the Church of Scotland, regard ourselves as bound by the 
engagements of our reforming ancestors, in the National Covenant, and 
Solemn League and Covenant, to prosecute the grand object for which 
these covenants were entered into, namely, the preservation and transmis- 
sion to posterity of the true Reformed religion, (Ps. lxxviii, 5, 6.) In mak- 
ing this statement, however, we are not to be understood as expressing 
our approval of every thing connected with these transactions, as entered 
into by them. 

We have thus fully established the principles of the foregoing Declara- 
tion in relation to this duty, and therefore we solemly testify in behalf of 
its observance by the Church. And although, in the consideration of this 
subject, we have been guided exclusively by the teachings of God's word, 
yet the fact that this duty is, when properly observed, so evidently calcu- 
lated, in its own nature, to unite the hearts of God's children, in their 
efforts to maintain and advance his cause, and keep alive in their souls a 
sense of their devotement to Him, fixes in our minds more deeply the con- 
viction that the glory of God, and the interests of the Church, demand its 
observance, as the providences of God and the circumstances of the Church 
may indicate. 

Article XVIII. — Of Psalmody. 

DECLARATION. 

We declare, That it is the will of God that the songs con- 
tained in the Book of Psalms be sung in his worship, both pub- 
lic and private, to the end of the world ; and in singing God's 
praise, these songs should be employed to the exclusion of the 
devotional compositions of uninspired men. 



THE CHURCH MEMORIAL. 



129 



Argument and Illustration. 

This Declaration is in accordance with the Confession of Faith, chap, 
xxi, sees. 1 and 5; Shorter Catechism, ques. 51 ; Larger Catechism, ques. 
109; and Directory for the Public Worship of God. 

Although the Declaration we have just made on this subject is in oppo- 
sition to the statements and practices of many, even of those who profess 
an adherence to the Confession of Faith, we believe it to be in accordance 
with the authority of God's word. 

This Declaration affirms it to be the will of God, that the songs contain- 
ed in the Book of Psalms should be used by the Church of Christ. In tes- 
tifying in behalf of this, we, of course, are to be understood as speaking of 
the use of the Psalms in the formal worship of God. Now, the word of 
God is tlie only source to which we can apply in order to ascertain his 
will. In the light of this word, we urge in favor of the use of these Psalms : 
1. God has given them as a Book of Psalms. They were composed by 
the inspiration of God, (2 Tim. iii, 16 ; 2 Pet. i, 21 ; 2 Sam. xxiii, 2;) and, 
of course, were given by God. We have said that they were given as a 
Book of Psalms. They are expressly so called in the New Testament, (Luke 

xx, 42; Acts i, 20.) Our argument, then, is : The Book of Psalms, whence 
was it ? From heaven or of men ? If from heaven, why not use it ? (Matt. 

xxi, 25.) 2. The title given to David, their penman, indicates that it is the 
will of God that they should be used by the Church. He is called " the 
sweet psalmist of Israel," (2 Sam. xxiii, 1.) 3. They are called the " songs 
of the Lord," (1 Chron. xxv, 7;) which, like the expressions, " table of the 
Lord," ' supper of the Lord," w day of the Lord," implies divine authority 
and appointment. 4. They are called " the songs of Zion," (Ps. exxxvii, 
3,) which implies that they were designed for the use of the Church. 5. 
God's worshiping people, under the former dispensation, were directed to 
sing them, (1 Chron. xvi, 4, 7 ; 2 Chron. xxix, 30; Ps. cv, 2; Ps. lxxxi, 2; 
and they sang them after their captivity. (Neh. xii, 24.) These directions 
and examples are still in force, as there is in the New Testament no inti- 
mation to the contrary. 6. These commands are renewed in the New Tes- 
tament, (Eph. v, 19 ; Col. iii, 16 ; James v ? 13.) 7. They were most proba- 
bly sung by our Lord and his disciples at the institution of the Lord's 
Supper, (Matt, xxvi, 30;) the Jews made use of them at the passover, on 
which occasion the Lord's Supper ?vas instituted. Here the argument is 
the same as we have for the observance of the first day of the week as the 
Sabbath. These considerations fully establish the truth of our Declara- 
tion, that the songs contained in the Book of Psalms should be sung in the 
worship of God. 

We have also declared that they should be employed, to the exclusion 
of the devotional compositions of uninspired men. The truth of this part 



180 



THE CHURCH MEMORIAL. 



of our Declaration follows as a necessary consequence, unless it can be 
shown that God himself has authorized the use of such compositions. For 
it is not only the doctrine of our Confession, that " the acceptable way of 
worshiping the true God is instituted by himself, and so limited by his 
own revealed will," but the doctrine of the word of God, (Deut. xii, 32; 
Lev x, 1—3 ; Matt, xv, 9.) The simple question, then, is, Have we divine 
authority for the use of the compositions of uninspired men in the wor- 
ship of God ? It is alleged that we have such an authority in the direc- 
tions of the apostle to sing, not only cs Psalms," but " hymns and spiritual 
songs," (Eph. v, 19; Col iii, 16.) In order that the authority sought for 
may be found in these verses, it must be shown that the terms, "hyms " 
and k ' spiritual songs," are designed to indicate compositions differing from 
those referred to by the name " Psalms," as the compositions of uninspired 
men differ from those of inspired men. This, however, cannot be shown. 
It does not appear in the fact that a variety of terms is employed ; for we 
know that the Scriptures often, under a variety of names, refer, in the 
same place, to that which has been appointed by God, as "statutes," 
"judgments," "ordinances," and •* commandments," (Ex. xv, 26; Deut. 
xxvii, 10; 2 Sam. xxii. 23 ; Ex. xviii, 20 ; 2 Kings xxiii, 3.) It does not 
appear in the names " hymns" and " songs ;" for these names correspond 
to the Hebrew names Tehilla and Shir, which are applied along with Miz- 
mor, (a Psalm,) to some of the inspired Psalms. The whole collection is 
called, in Hebrew, Sepher Tehillim, the Book of Hymns. The Scptuagint 
version of the Old Testament — the version that was in use in the times 
of the apostle — applies to some of the inspired Psalms the very terms, 
"hymns" and "songs," which the apostle employs; and Josephus, and 
other writers, refer to the Psalms of David under the name of "songs" 
and " hymns." It is, therefore, utterly impossible to prove the distinction 
claimed, and consequently to find in the passages authority for the use of 
any other compositions but the psalms, and hymns, and spiritual songs of 
inspiration. 

But not only is there a lack of authority in these passages, but there are 
several considerations which are conclusive against the supposition of such 
a distinction as the one sought. 1. It is known that there was an inspired 
collection of psalms, and hymns, and spiritual songs, in existence at that 
time. 2. We have no command to make hymns or songs for the worship 
of God, or the least hint that would infer that the Church possessed such 
a right. 3. It is not probable that the Ephesians and Colossians would, at 
that time, be qualified for such a service, as they had been lately converted 
from idolatry. 4. The Jews would in all probability have opposed the use 
of any thing else but the inspired collection, having been from their child- 
hood accustomed to their use. 5. It is not likely that the apostle would 
thus place the word of God and the word of man upon a par, by directing 



THE CHURCH MEMORIAL. 



131 



them both to be used for the same end. 6. If we make the distinction 
which is alleged to exist between psalms and hymns, we must make a dis- 
tinction equally great between hymns and spiritual songs. 7. These songs 
are called spiritual, which word implies that the Spirit of God is their au- 
thor, (1 Cor. x, 3,4 ; Rom. vii, 14; I Cor. iii, 1 ; xv, 44, 46; Eph. i, 3; Gal. vi, 
1 ; Col. 1, 9, etc.) 8 They are to be used as a means of being " filled with 
the Spirit;" to this end the words of inspiration are peculiarly adapted. 
9. We are to sing them as a means of " letting the word of Christ dwell in 
us richly " — language which will apply more appropriately to the inspired 
Psalms than to any human composition. In view of these considerations, 
these two passages of the New Testament Scriptures are to be regarded 
as an apostolic injunction to praise God, by means of those psalms, and 
hymns, and spiritual songs, which Fie himself had given to his Church. 
In making use of any thing else, we are doing that for which we have no 
warrant, and against the expressed will of Him to whom alone it belongs 
to say in what way, and by what means, he shall be worshiped. We, 
therefore, solemnly testify against the use of uninspired compositions in 
the worship of God. 

In testifying for the use of an inspired psalmody, we, of course, make 
no reference to any particular version. We should use the most faithful 
that can be obtained. It is for the use of the Book of Psalms, in a faithful 
translation, whether it be in measured or unmeasured lines, and against 
the use of a mere imitaion or loose paraphrase of these Psalms, or the use 
of a religious song, composed by man, that we testify. 

The evils which have followed the exclusion of an inspired psalmody 
from the worship of God, and the arguments which have been urged by 
many of the advocates of the practice which we condemn, (indicating, as 
they often do, a disregard of Divine authority, or a want of reverence for 
the Scriptures, and low views in relation to their inspiration,) only impress 
us the more deeply with a sense of the importance of maintaining this or- 
dinance in its purity. 

CONCLUSION. 

We have thus, with all plainness, but we trust in " simplicity 
and godly sincerity," given a declaration of our faith in relation 
to certain articles of divine truth, which have been either de- 
nied by not a few professing Christians, or permitted to lie in ob- 
scurity. Our object has been, by thus, as a Church of Christ, 
" speaking the truth in love," to draw attention to these things, 
in the hope that our brethren of the Presbyterian family, from 



132 



THE CHURCH MEMORIAL. 



whom we are in a state of separation, may be brought seriously 
to consider the grounds of our controversy with them. We 
most deeply deplore the divisions that exist in the Church of 
Christ, and especially among those who have the same Confes- 
sion of Faith : believing that they are highly dishonoring to 
Christ, and tend to harden the enemies of the truth in their op- 
position to it — to promote improper feeling among brethren — 
to counteract the exercise of discipline, and to retard the grand 
and avowed design of Christianity, which is to unite men of all 
countries and classes to God, and to one another, in sentiment, 
heart, and confession. With this conviction in our minds we 
have agreed upon the foregoing Testimony ; and it is with a sin- 
cere desire that it may, with the blessing of God, be instru- 
mental in bringing our brethren and us to see eye to eye, that 
we now publish it to the world. 

It has been the farthest from our design, to displace by this 
Testimony, the Confession of Faith, or in any measure to throw 
it into the shade. Had this been the case, we should have in- 
troduced into it many things on which we have been entirely 
silent. The very form in which we have exhibited this Testi- 
mony, clearly indicates that our object is directly the reverse of 
this. We have hoped, by this means, to direct attention to that 
document which contains the Confession of our Faith, and to 
which, as a Church, we have solemnly declared our adherence. 

We would also, with all earnestness, remind all those into 
whose hands this Testimony may fall, and especially those who 
have received it as their Testimony, that a profession of its prin- 
ciples will be in vain, and worse than in vain, if this profession 
be not attended by a holy life — a life of prayer and communion 
with God, and devotion to his cause. The " grace of God," 
which we have endeavored to exhibit, is a grace which " teaches 
us that, denying all ungodliness and worldly lusts, we should 
live soberly, righteously, and godly in this present world ; look- 
ing for that blessed hope, and the glorious appearing of the 



THE CHURCH MEMORIAL. 



133 



great God and our Saviour Jesus Christ." Let it be known, 
therefore, and solemnly considered, that we regard ourselves and 
all those who may profess to receive this Testimony, as coming 
under an engagement to renounce the world, the flesh and the 
devil — to strive against sin, perfecting holiness in the fear of the 
Lord — to wait upon God in all the ordinances of religious wor- 
ship, individual and social, private and public, and observe these 
in all their appropriate times and seasons — to promote the puri- 
ty, unity, and prosperity of their own congregation, and the ex- 
tension of the Kingdom of our Lord and Saviour Jesus Christ 
throughout the world — to seek the good of their fellow beings, 
and to cultivate and promote a spirit of charity and brotherly 
love towards all their brethren in Christ. " And as many as 
walk according to this rule, peace be on them and mercy, and 
upon the Israel of God." Amen. 



APPENDIX. 



CONFESSION OF THE U. PRESBYTERIAN CHURCH. 

Confession of Faith, chap. 20, sec 4. — And because the 
powe s which God hath ordained, and the liberty which 
Christ hath purchased, are not intended by God to de 
stroy. but mutually to uphold and preserve one anoth 
er ; they who. upon pretense of Christian liberty, shall 
oppose any lawful power, or the lawful exercise of it 
whether it be civil or ecclesiastical, resist the ordi 
nance of God. And for the publishing of such opin- 
ions, or maintaining such practices as are contrary to 
the light of nature or to the known principles of Christi- 
anity, whether concerning faith, worship, or converse 
tion, or to the power of godliness; or such erroneous 
opinions or practices as, either in their own nature or 
in the manner of publishing or maintaining them, are 
destructive to the external peace and order which 
Christ has established in the Church; they orght to be 
called to account, and proceeded against by the cen- 
sures of the 'Tiurch, if they belong to her communion 
and thus be amenable to her own spiritual authority. 
And as the civil magistrate is the minister of God for 
good, to the virtuous, and a revenger to execute wrath 
upon him that doeth evil, he is therefore bound to sup- 
press individuals and combinations, whatever may be 
their avowed objects, whether political or religious, 
whose principles and practices, openly propagated and 
maintained, are calculated to subvert the foundations 
of p operly constituted society. 

Confession, chap. 23, sec. 3. — The civil magistrate may 
not assume to himself the administration of the Word 
and Sacraments, (2 Chron. xxvi, 18; Heb. v, 4; Rom 
x, 15;) or the power of the keys of the kingdom of 
heaven, or in the least interfere to regulate matters of 



WESTMINSTER CONFESSION 
OF FAITH. 
IV. And because the powers 
which God hath ordained, and 
the liberty which Christ hath 
purchased, are not intended 
by God to destroy, but mutu- 
ally to uphold and preserve 
>ne another ; they who, upon 
pretense of Christian liberty, 
shall oppose any lawful power, 
or the lawful exercise of it, 
whether it be civil or ecclesi- 
astical, resist the ordinance of 
God. And for the publishing 
of such opinions, or maintain- 
ing of such practices, as are 
contrary to the light of na- 
ture, or to the known princi- 
ples of Christianity, whether 
concerning faith, worship, or 
conversation; or to the power 
of godliness; or such errone- 
ous opinions or practices as, 
either in their own nature, or 
in the manner of publishing 
or maintaining them, are de- 
tractive to the external peace 
and order which Christ hath 
established in the Church ; 
they may lawfully be called 
to account, and proceeded 
aaainst by the censures of the 



134 



THE CHURCH MEMORIAL. 



faith and worship, (Matt, xvi, 19; 1 Or. iv, 1 — 2; John' 
xviii. 36; Acts v. 1— 9. 1?— 29: vi. 5; Matt. ii. 7 ) As; 
nursing fathers, magistrates are bound to admnisteri 
their government according to the revealed principles' 
of Christianity , and to improve the opportunities which 
their high station and extensive influence offord in pro-! 
rooting the Christian religion as their own most valua I 
h:e interest and the good of the people demand, by all 
such means as do not imply any infringement of the 
inherent rights of the Church; or any assumption of 
dominion over the consciences of men. (Col. iii, IT; Ps 
ii, 10, 11; Ps. xciv. 20.) They ought not to punish any 
as heretics or schismatics. Xo authoritative judgment 
concernin-r matters of religion is competent to them, as 
their authority extends only to the external works or 
practices of their subjects as citizens, and nut a.- 
Christians. It is their duty to protect the Church, in 
such a manner that all ecclesiastical persons shall en j 
joy the full, free and unquestioned liberty of discharg 
ing every part of their sacred functions without vio 
lence or danger, (Is. xlix. 23. They should enact no 
law which w. uld in any way interfere with, or hinder 
ihe due exercise of government and discipline estab- 
lished by Jesus Christ in his Church. (Ps. cv, 14; Acts 
xvi'i, 14 — 16.) It is their duty, also, to p>otect the 
person good name, estate, natural and civil rights ol 
all their subjects, in s ch a way that no person be suf- 
fered, upon any pretense, to violate them; and to take, 
order tha' all religious and ecclesiastical assemblies be 
held without molestation or distuibanee. (1 Tim. ii, 2: 
Ps. lxxxii, 3.) God alone being Lord of the conscience i 
the civil magistrate may not compel any under his civil 
authority to worship God contrary to the dictates oil 
their own consciences, yet it is competent in him to re 
strain such opi ions, ai d punish such pract'c-s, as 
tend to subvert the foundations of civil society, and vi- 
olate the common rights of men. (2 Cor. x, 4; Rom. 
xiii, 3, 4; Nehem xiii, 15. 17, 2>. 22.) 

Confession, chap 31, sec. 2 — We declare that as the 
Church of Je>us Christ is a kingdom distinct from and 
independent of the State having a government, law-, 
office bearers, and all sp>ritual power peculiar to her- 
self, for her own edification; so it belongs exclu ively 
to the minis-ers of < hnst, together with other fit per- 
sons, upon delegation fnm their Churches, by virtue 
of their office, and the intrinsic power committed to 
them to appoint their own assembl es. and to convene 
together in them, as often as they shall judge it expe- 
dient for the good of the Church. (Acts xv, 4 6. 22. 
23. 25: Juhn xviii, 36; 1 Cor. xii, 28; Eph. iv, 11, 12.) 



Church, and by the power of 
the civi' magistrate. 

III. The civil ma istra'emay 
not assume to himself the ad- 
ministration of the word and 
sacraments, or the power of 
the keys of the kingdom of 
heaven: yet he hath author- 
ity, and it is his duty, to take 
order, that unity and peace 
be preserved in the Church, 
that the truth of God be kept 
pure and entire, that all blas- 
phemies and heresies be sup- 
pressed, all corruptions and 
abuses in worship and disci- 
pline prevented or reformed, 
and all the ordinances of God 
duly settled, administered and 

bserved. For the better ef- 
fecting whereof, he hath pow- 
er to call Synods, to be present 
at them, and to provide that 
whatsoever is transacted in 
them be according to the mind 
of God. 

II. As magistrates may law- 
fully call a Synod of ministers, 
and other fit persons, to con- 
sult and advise with about 
matters of religion; so if mag- 
istrates be open enemies to 
the Church, the ministers of 
Christ, of thein-elves, by vir- 

ue of their office, or they, 
with o'ber fit persons upon 
delegation from iheir Church- 
es, may meet together in such 
assemblies. 



VI. — Action of the Associate Church ox Union, 1857. 

The Testimony having been overtured to the Presbyteries for 
their consideration, and the reports having been read, the com- 
mittee to whom this subject was referred presented the following 
report, which was adopted : 



THE CHURCH MEMORIAL. 



135 



Whereas, a large majority of the Presbyteries are in favor of adopt- 
ing, even though no amendments be made, we therefore recommend the 
adoption of the following resolutions : 

1. Resolved, That the Basis which has been in overture be, and hereby 
is, adopted as a Basis of Union with the Associate Reformed Church : the 
declarations without amendment, and the argument and illustration in 
their amended form, as a useful guide to the meaning of the declarations. 

2. Resolved, That it be transmitted to the Associate Reformed Synod, 
for their concurrence. 

3. Resolved, That Drs. Cooper and Patterson, and Mr. James McCand- 
less, be appointed delegates to the Associate Reformed General Synod, 
to convey to them the results at which this Synod has arrived. 

Action of the General Synod of the Associate Reformed Church 
on Union, 1857. 

Whereas, the consummation of a union of the Associate and the As- 
sociate Reformed Presbyterian Churches is a high duty, and of great 
importance to the maintenance of the peculiar principles held in common 
by these Churches ; and whereas, the Testimony proposed to us by the 
Associate Church as a Basis of Union contains no principle which is not 
expressly embodied in the standards of the Associate Reformed Church, 
or has in some form received her sanction ; and whereas, it is not doubted 
that the wisdom of the United Church will effect any modification of the 
Form of Church Government, or the Directory for Worship of the West- 
minster Standards, necessary to harmonize them with the common faith 
and practice of the two Churches, or any desirable modification of the 
formula of questions to applicants ; and whereas, a majority of the Pres- 
byteries of the Associate Reformed Church have declared themselves in 
favor of receiving the Basis as it is, rather than to fail of obtaining this 
union; and whereas, it is believed that the great mass of the people in 
both of these Churches anxiously desire it, and that their spiritual inter- 
ests urgently require its speedy consummation ; and whereas, finally, it 
is to be feared that, if the present overture should be rejected, the accom- 
plishment of this object will be long postponed, and the heart burnings 
and contentions between these Churches, in former years, be to some ex- 
tent revived, and similar evils be produced among ourselves ; therefore, 

1. Resolved, That the Associate Reformed Church does hereby declare 
her acceptance of the Testimony proposed as a Basis of Union by the 
Associate Synod, and overtured by the General Synod of 1856 to the 
Presbyteries, in the confidence that any modifications or amendments 



136 



THE CHURCH MEMORIAL. 



necessary to harmonize said Basis with the faith and practice held in 
common by the two Churches, or render it more entirely acceptable, will 
be, in due time, effected by the United Church ; and in the confidence 
that reasonable forbearance will be exercised toward any member of 
either body that may feel constrained to dissent from any article in this 
Basis. 

2. Resolved, That a committee of one minister from each subordinate 
Synod be appointed to communicate this action to the Associate Synod, 
and in conjunction with a similar committee of that Synod, if it shall 
see proper to appoint one, to agree upon and recommend the necessary 
measures for the immediate consummation of this union. 

William Findley, 
M. M'Kinstry. 

The committee contemplated in the second resolution is com- 
posed of the following persons, viz : Rev. Messrs. J. T. Pressly, 
D.D., S. C. Baldridge, Samuel Millen, George C. Arnold, and 
William Findley. 

Additional Action of the Associate Synod on Union, 1857. 

The report of the delegates on union was taken up, and the 
following preamble and resolutions were adopted unanimously: 

Whereas, the General Synod of the Associate Reformed Church has 
accepted the Basis which has been in overture as a Basis of Union ; and 
whereas, they have repeatedly reaffirmed that the doctrines contained in 
this Testimony are those to which they adhere ; and whereas, we believe 
the time has arrived, in the good providence of God, when the unhappy 
division which has long separated these sister Churches should be healed ; 
therefore, 

1. Resolved, That we cordially reciprocate the confidence expressed 
by these brethren respecting mutual forbearance : it being distinctly un- 
derstood, that, under the plea of reasonable forbearance, no one be per- 
mitted to teach or to act in opposition to the doctrine and order of the 
United Church. 

2. Resolved, That a committee of five be appointed by this Synod to 
act conjointly with any committee of the Associate Reformed Synod, 
and empowered to make all necessary arrangements as to time, place, 
manner, for the final consummation of this union. 

3. Resolved, That we have great reason to express our gratitude to 



THE CHURCH MEMORIAL. 



137 



God, who has led these Churches to such a happy result, in their efforts 
for union. 

Drs. Cooper, Rodgers, Patterson, Beveridge, and Hanna, were 
appointed the committee contemplated in the second resolution. 



VII. — Joint Action of the Associate and Associate 
Reformed Synods on Union, 1858. 

RESOLUTIONS ON THE SUBJECT OF UNION. 

Whereas, it is understood that the Testimony submitted to the Gene- 
ral Synod of the Associate Reformed Church by the Associate Synod, 
was proposed and accepted as a term of communion, on the adoption of 
which the union of the two Churches was to be consummated ; and, 
whereas, it is agreed between the two Churches that the forbearance in 
love, which is required by the law of God, will be exercised towards any 
brethren who may not be able fully to subscribe the Standards of the 
United Church, while they do not determinedly oppose them, but follow 
the things which make for peace, and things wherewith one may edify 
another: — 

1. Resolved, That these Churches, when united, shall be called the 
" United Presbyterian Church of North America." 

2. Resolved, That the respective Presbyteries of these Churches shall 
remain as at present constituted until otherwise ordered, as convenience 
shall suggest. 

3. Resolved, That the Supreme Court of this Church shall be a General 
Assembly, to meet annually, to be composed of delegates from the re- 
spective Presbyteries, the number of delegates to be according to the 
proportion of the members constituting each Presbytery, as now fixed 
by the rules of the Associate Reformed Church, until a change shall be 
found expedient. 

4. Resolved, That there shall be subordinate Synods, and these shall be 
the same as those now existing in the Associate Reformed Church, to 
which Synods the different Presbyteries in the Associate Church shall 
attach themselves for the present according to their location, provided 
that the separate Synods and Presbyteries of the said Associate Re- 

10 



138 



THE CHURCH MEMORIAL. 



formed and Associate Churches shall also continue as at present consti- 
tuted until otherwise directed. 

5. Resolved, That the General and subordinate Synods shall be regu- 
lated according to the rules presently in force in the Associate Reformed 
Church, until the United Church shall see fit to alter such rules. 

6. Resolved, That the different Boards and Institutions of the respec- 
tive Churches shall not be affected by this union, but shall have the con- 
trol of their funds, and retain all their corporate, or other rights and 
privileges, until the interests of the Church shall require a change. 

7. Resolved, That these and other regulations found necessary, being 
agreed upon by the respective Synods at the present meeting in the city 
of Allegheny, the two Synods shall meet at such a place as shall mutu- 
ally be agreed upon, and after addresses by Dr. Rodgers, Dr. Pressly, 
Rev. Mr. Smart, and Rev. Mr. Prestley, be constituted with prayer by the 
Senior Moderator, after which a Moderator and Clerk shall be chosen by 
the United Church. 



VIII. — Remarks on Union in the Associate Reformed 

Synod. 

Dr. M' Carrel, on invitation of the moderator, led the Synod 
in prayer. 

The report of the committee was read. Dr. M'Carrel called 
for the reading of the action of the two Synods last spring. 
These were read, when, after some conversation as to the proper 
mode of proceeding, it was moved that the preamble be adopted. 

At the suggestion of several members, the committee was in- 
vited to explain their action. 

Dr. Pressly, chairman of the committee on the part of the 
Associate Reformed Synod, said it is taken for granted that it is 
the sincere desire of this court to pursue the course that will 
tend most effectually to promote the peace and prosperity of 
Zion. It is hoped nothing like unpleasant feeling will appear 
in our action, as we are all brethren in Christ, and have in view 
the same object. 



THE CHURCH MEMORIAL. 



139 



In the present state of imperfection men will differ in their 
views in regard to an object of acknowledged importance. 
There is, therefore, a call for the exercise of forbearance. 

The committee had a severe task. There were difficulties on 
both sides ; and there must be a spirit of concession on both 
sides. This committee had labored days and nights to come to 
a conclusion ; and though it may seem to be a small matter to 
some, it was no easy matter to come to it. It may be thought 
the committee might have done better, but they had done the 
best they could. 

It is here taken for granted that the Testimony submitted to 
this Synod by the Associate Synod, was proposed and accepted 
as a term of communion. Is that understanding correct? At 
the meeting of our General Synod, in 1856, the following reso- 
lution was unanimously adopted : 

Resolved, That we will admit into the fixed Testimony of the Church a 
brief and summary statement of her principles on Psalmody, Commu- 
nion, Slavery, Oath-bound Societies, and any other important matter on 
which it shall be agreed that the Confession and Catechisms are silent, 
or have not a clear deliverance ; and such statement to be regarded as 
a term of communion just as truly as the articles in the Confession of 
Faith. 

This assurance we gave to our brethren, and a large commit- 
tee was then appointed to address a communication to them, in 
which this statement was embodied. Was not then the Testi- 
mony to be called a term of communion ? And in what sense 
was the present Testimony accepted by our Synod ? There can 
be no doubt of the sense in which it was proposed by the Asso- 
ciate Synod. It was proposed to us as a term of communion ; 
and was accepted by the following resolution : 

Resolved, That the Associate Reformed Church does hereby declare her 
acceptance of the Testimony proposed as a Basis of Union by the Asso- 
ciate Synod, and overtured by the General Synod of 1856 to the Pres- 
byteries, in the confidence that any modifications or amendments neces- 
sary to harmonize said Basis with the faith and practice held in common 



140 



THE CHURCH MEMORIAL. 



by the two Churches, or render it more entirely acceptable, will be in 
due time effected by the United Church ; and in the confidence that rea- 
sonable forbearance will be exercised toward any member of either body 
that may feel constraiaed to dissent from any article in this Basis. 

This resolution takes it for granted that it was proposed as a 
term of communion, and it was accepted as such. 

This preamble sets out with this understanding — that the Tes- 
timony was proposed and accepted as a term of communion. 
The question might arise, if this be so, still where is the neces- 
sity of repeating it ? It is well known that a good deal has 
been said and written during the year now closed, making it 
necessary to give this distinct declaration. 

Rev. G. C. Arnold, a member of the committee, said that he 
was sorry he had been called on, for he would rather keep 
silence and let others speak who were more competent to do it. 
He stated the committee had difficulty as to what should be 
done. Our part of the committee understood it would be gener- 
rally satisfactory to our brethren to adhere to the report agreed 
upon last spring. The brethren on the other side wanted fur- 
ther explanation of the forbearance to be exercised. Our mem- 
bers resisted all such demands, believing it would do no good, 
and might possibly do harm. The committee this morning 
were on the point of separating and reporting that they could 
not agree. It was suggested that we should wait a little longer, 
and make some further efforts to agree. Various modes were 
proposed, but none were satisfactory, until this simple addition 
to the preamble was proposed. On this we agreed. It was felt 
to be ground on which we might all stand. For himself, while 
there was something connected with the whole matter which he 
did not approve, and he would have preferred to adhere to the 
published report, he could not find it in his heart to say no to 
this amendment. 

Rev. W. C. M'Cune wished to know if it was the intention to 
make every minister or elder subscribe to the Testimony as a 



THE CHURCH MEMORIAL. 



141 



term of communion when he was ordained. Mr. Arnold did 
not feel authorized to answer that question. 

Rev. Samuel Millen, another member of the committee, said 
he had nothing to add, so far as the action of the committee was 
concerned. The subject of the committee's action was one that 
had exercised the thoughts, ingenuity and perseverance of the 
committee, and was one of vast importance ; that involved the 
very existence of these Churches ; and the committee had done 
the very best possible in the circumstances. While he would 
have preferred to adhere to the published report, he could not 
hold out against this addition to it, or bring in a separate report. 
He believed the report expressed what was no doubt the mind 
of this Synod. And this union was dear to the hearts of God's 
children Avithin these Churches. 

Mr. McCarrol said this was a question affecting the very be- 
ing of the Church to which we belong, and to which most of us 
in the most solemn hours of our lives have vowed allegiance. 
And we are to be tried to-day whether we shall adhere to 
these vows. 

The simple question before us is, Shall we cease to be the As- 
sociate Reformed Church ? Shall we abandon our standard and 
take refuge under others? Every man ought to, as he will an- 
swer to God, meet it fairly. Has there been any such great 
light thrown on our history as to show that our fathers acted 
unwisely in coming out from the Associate Church ? And that 
they were always right and we were always wrong? If so, 
then we ought to change. He never yet heard a single reason 
which goes to show that we were always wrong. This was felt 
in the last meeting of the General Synod, and was the reason 
why the qualifications were added to the adopting act. 

This preamble assumes what is not yet in evidence, that there 
is any agreement between these bodies as to what extent for- 
bearance is to be exercised. When the Basis was adopted, it 
was in the confidence that we should have the privilege of dis- 



142 



THE CHURCH MEMORIAL. 



sent. This preamble assumes what is, in my judgment, a direct 
contradiction. 

He was told over and over again by members of this Church, 
that if certain articles were in the Basis they could not adopt 
it, as it would take away their Christian liberty. The actions 
of the two Synods are directly contradictory. Our brethren on 
the other side have been consistent, and he honored them for 
their consistency. He opposed the preamble, because the Synods 
were not agreed on the question of forbearance. One provides 
for the liberty of those who dissent from articles in the Basis ; 
the other takes away that liberty. The liberty to think is all 
the liberty that will be left to those who go into the union on 
this action. The Archbishop of New York allows as much. 

Rev. James Prestley said he had not much to say, as most of 
what he had intended to say had been anticipated by the father 
who had just sat down. He would say but little, and that 
kindly and as concisely as he could. He believed that the 
General Synod had accepted the Basis as a term of communion. 
This is why some of the members of the last General Synod 
dissented, and others protested against it. He said he was wil- 
ling that it should be received as it had been in the adopting act 
of the General Synod. There express provision was made for 
its amendment until it should conform to the faith held in com- 
mon by the two Churches. It also contained a proper forbear- 
ance to be exercised toward all those who might not be able to 
subscribe every article in the Basis. We are willing the ma- 
jority shall have the law ; that it shall be the authoritative 
teaching of the United Church ; but let the minority have the 
exceptions : let a proper forbearance be exercised toward them. 
This adopting act gives a power to the United Church which in 
my opinion she would not otherwise possess, at least not until 
the original elements had become so blended in the united body 
that they could no longer be distinguished. I do not believe 
the doctrine which has been asserted here and elsewhere, that 



THE CHURCH MEMORIAL. 



143 



the united body will necessarily possess the power to alter and 
amend at will the Basis on which the union shall be consum- 
mated. I do hold that it would not be in good faith to do such 
an act unless there was clearly a majority of both parties form- 
ing the union in favor of it. It is asserted clearly in an adopt- 
ing act, that the united body should have such power, and I am 
in favor of holding on to that action ; for it confers a power on 
the united body to do that which it would be bad faith, in my 
opinion, to do without it, and it affords necessary relief to all the 
protestees and dissentees ; for it provides for conforming the 
Basis to the faith held in common by the two bodies about to be 
united. 

Our adopting act last spring also made provision for the exer- 
cise of " a reasonable forbearance " toward any who could not 
fully subscribe the Basis. An interpretation has been put on 
this "reasonable forbearance" which I cannot admit — That a 
person shall not be permitted to teach or practice contrary to 
any article in the Basis. This I deem no forbearance at all. 
The very idea of forbearance is connected with something that 
is unpleasant or offensive to the person exercising the forbear- 
ance. What forbearance can there be when a person may nei- 
ther teach nor practice? I am not under obligation to any man 
for leave to think (all that appears left to us by this definition). 
No man can take cognizance of thoughts. I am accountable for 
them to God alone. The Romish Church will give me as much 
liberty as this. Sanction this interpretation, and there is not 
as much space for us to stand on as on the back of a knife. 
With the action of our Synod last spring, if left intact, I might 
be satisfied ; but with the recognition of the interpretation of the 
Associate Synod contained in the paper before you I cannot be. 
I was thankful to the majority of our Synod last spring for the 
amendments to the adopting, but of what value are they if abro- 
gated now? In this action presented by the joint committee, 



144 



THE CHURCH MEMORIAL. 



they are abrogated ; the interpretation of the Associate Synod 
being clearly recognized. 

This is to me a matter of the greatest importance — it involves 
all my ecclesiastical relations. My heart is in this Church. My 
lot has been cast among the brethren in the east : I love them ; 
but I have never ceased to love my brethren in the west. I 
never desired to be separated from them ; and I never rested 
after my residence in the east till I saw a happy union consum- 
mated between these portions of the Associate Reformed Church. 
I was brought up in the west, and have exercised the chief por- 
tion of my ministry in the west : is it any wonder that I shrink 
from the idea of separation ? I now say, brethren, regard me, 
and others similarly situated with me, no longer. Go on and 
consummate this union. Your hearts are in it : your minds are 
made up to it. I would you could make a place for me, that I 
could go with you ; but do not defeat the union for that. 

Mr. Prestley spoke at considerable length and with much 
earnestness ; and concluded by saying that every man should 
act out his honest convictions. If he believed the proposed ac- 
tion was for the glory of God, let him go forward. He was 
thankful for all the brethren had done to make a place for him ; 
but if this act were adopted he could not see that any would 
remain. 

Rev. R. Gailey said : We do not intend to detain this Synod 
by extended remarks. The chief difficulty with brethren ap- 
pears to be with regard to the extent forbearance is to be exer- 
cised, to such as dissent from the principles contained in the 
Basis as presented in the preamble and resolutions of the joint 
committee. We are pleased to hear the candid expression of 
views given by others who have just addressed you. While in 
so far as these views are against the Basis, as set forth by the 
preamble and resolutions, we disagree with them. We think 
that the present Basis is all that, under existing circumstances, 
we could reasonably desire. We could not expect that any 



THE CHURCH MEMORIAL. 



145 



Basis would fully harmonize every shade of thought that may 
exist in the minds of brethren. We are entirely in favor of 
the present Basis as an admirable exhibition of all those great 
truths held by both Churches, and as to the extent forbearance 
should be exercised, we think it ought not to extend to permit- 
ting dissenters to teach or preach in opposition to any principle 
contained in it. To forbear to such an extent would produce 
discord and be a constant source of trouble to the United Church. 
# This might be illustrated by a reference to other matters. 
When a foreigner comes to these United States, he may find 
many things in the constitution and laws of our country which, 
owing to his former habits and prejudices, he much dislikes, yet, 
in order to be a good and peaceful citizen, he will be expected 
to conduct himself agreeably to the laws of our country, and if, 
after more deliberation and experience, he believes something 
to be radically wrong, it is his privilege to ask for a change in 
a peaceful and legal way. It sometimes happens, also, when 
Church Sessions admit members to sealing ordinances, that 
members thus admitted are not fully prepared to declare their 
belief in every doctrine held by the Church, yet they are re- 
ceived, not "to doubtful disputations," not that they may advo- 
cate and practice principles opposed to the doctrines of the 
Church, but acquiescing in them for the present, if need be 
seek for all desirable modification of such doctrine in such 
peaceful way as the rules of the Church prescribe. Just so 
when this union is perfected, let such as dissent ask for such 
modification of any principle in the Basis as in their judgment 
ought to be made. Let the subject be presented before our 
Church courts, accompanied by such arguments as are deemed 
satisfactory, and we have full confidence that He in whose hands 
are the hearts of all men, will lead our Church courts into all 
truth. Meanwhile the United Church will expect that whatever 
be their private views, they will faithfully observe and practice 
the principles of the United Church as laid down in this Basis. 



146 



THE CHURCH MEMORIAL. 



Rev. Waddel said it gave him pleasure to witness the earnest- 
ness and Christian kindness with which the remarks of brethren 
have been made. Observing some restlessness in the Synod, he 
said he might stand a few minutes and then sit down, without 
saying a word, and the good cause would not suffer; but it 
would not be fashionable to do so. He then continued by say- 
ing that the preamble contained two propositions, and that they 
were declaratory. They declare two things to be understood. 
Now, are these propositions true or false? The preamble does, 
not say that these things are universally understood ; but simply 
that they are understood. I understand them as the preamble 
asserts. If you could find another man of the same mind, there 
would be two witnesses, and that ought to confirm the proposi- 
tions of the committee. 

He got the idea from Dr. M' Carrol, that this Synod was not 
the old General Synod. Dr. M' Carrol explained that this Synod 
was only two years old. Mr. Waddel replied, the father has 
asked, shall this Synod cease to exist ? He insists that union 
would destroy us. Now, union with the New York Synod did 
not destroy us. If we died we didn't know it ; and we have 
been resurrectionized and didn't know it. The death didn't 
hurt us. And he didn't think we would be much hurt now. 

Rev. Henry S. Wilkin said, it is certainly a most solemn step 
which they were about to take. There are connected with 
these transactions some things of vast, deep and vital importance 
to the interests of the cause of Christ as it exists in the Associ- 
ate Reformed Church. He was gratified to hear of the kind 
regard that members of the two Synods expressed for each 
other. But he thought that regard should be subject absolutely 
to the control of divine truth, and the interests of the cause of 
Christ. He was one who opposed by protest the step taken by 
the last General Synod in regard to the subject. He now 
would solemnly declare, in presence of this Synod and in pres- 
ence of God, that he could not sincerely and truly subscribe to 



THE CHURCH MEMORIAL. 



147 



certain articles in the Basis. Notwithstanding all that we may 
say about love, forbearance and unity, the statement in the pre- 
amble is not true. The Synods of the two Churches have not 
agreed upon the definition of forbearance. Brethren may say 
these difficulties can be removed after a union has been consum- 
mated, but it is not so. He said there was an article on the 
subject of slavery in the Basis. He knew the feeling of the 
west, and of the greater part of the political portion of the 
United States, on this subject. But Christ and his apostles had 
not said one word concerning it. And by making it a term of 
communion, we were raising the standard of revolt against 
Christ. 

They say, " You shall not teach, you shall not act." Now, if 
I am explaining some part of Ephesians, and come across the 
duties of masters and servants, I must say, " Paul, you are 
mistaken ; our Synod says so." When I come to explain these 
passages of Scripture, I must go as the spirit of inspiration 
guides me, and not by the dictates of any Synod or Presbytery 
whatever. He mentioned this instance, among others, as a rea- 
son why he as a conscientious man could not subscribe to these 
articles of the Basis. 

Dr. Kerr said, he thought the discussion was getting back 
of the question really before Synod. The Basis had been 
adopted by the last Synod, and was not now before us for dis- 
cussion. We had simply the report of the committee that had 
been appointed to report a mode of closing the union on the Ba- 
sis adopted ; and of this report we have just now but the pre- 
amble up for discussion. He desired Synod to keep in view 
the real state of the question. 

He was among those who believed that the best course was 
in strict adherence to the report of the joint committee as it had 
been published and been before the Church. He thought the 
Associate Synod ought not to demand or expect anything more 
of us. There might have been various individual constructions 



148 



THE CHURCH MEMORIAL. 



of our action last spring, but Synod was not responsible for 
these. As a Synod, we had acted in good faith, and might 
justly stand upon our record ; and on that declare our readi- 
ness, in as good faith, to close the union. 

But this seems to have become impracticable, and our com- 
mittee has consented to some modification of the report. Is this 
modification of such a nature as should not be allowed ? It is 
contained in the first clause of the preamble ; all that follows is 
the original report, without a word of alteration. There seemed 
to be no doubt that the Synod, with a few exceptions, was pre- 
pared to adopt the report in its original form. Now to what 
extent does this prefix make the report more objectionable? It 
was a simple affirmation of a historical fact of which there could 
be no dispute ; should we then stand on our dignity so inflexi- 
bly as to refuse to agree to it ? It is a simple question of dig- 
nity, and shall we be so fastidious as for such a reason to disap- 
point the hopes of our people in respect to a union on which 
they have set their hearts ? He thought not. 

Prof. Young said he was glad to observe the turn of senti- 
ment in the Synod. The objection which pressed on his mind 
was the one made by brother Prestley. To undertake to be- 
lieve the sense of the Basis to be different from what it bore on 
its. face, w T as not honest. If we did not intend to administer it 
as the law, why not say so ? It was disgraceful to profess to 
make it a term of communion and then not make it a term of 
communion. It was unworthy of the dignity of the Christian 
Church to hold out what is not true. He could not get rid of 
this objection. 

Another matter to which he wished to call the attention of 
Synod was, that we had not yet agreed to accept of the defini- 
tion of the Associate Synod on forbearance. A resolution to 
the effect of their definition was offered in our last Synod, but 
was not passed. We act upon this now, in acting upon this pre- 



THE CHURCH MEMORIAL. 



149 



amble. It is a question now to be decided, and he Mashed the 
Synod not to lose sight of this fact. 

He thought the brethren of the Associate Synod ought to 
have been satisfied with our adopting act ; and to have recipro- 
cated the confidence we expressed without any qualifications. 

He was not without hope that something would yet be found 
to harmonize us. He hoped the Associate brethren would take 
them, as they were, in confidence and love. 

Prof. Young spoke at much more length than we have been 
able to report him, and with his usual vigor and earnestness. 

Dr. Macdill, of Monmouth, Illinois, said he was afraid, from 
the course things were taking in the other Synod, all this ground 
would have to be gone over again. He had hoped that when 
we met here in Synod, the vote would be taken on the report 
of the joint committee, and that if it were approved, the union 
would be consummated without further difficulty or distraction. 
As far as he knew, brethren had generally made up their minds 
to acquiesce in it — to be content, and hope and labor for the 
best, even where they could not wholly approve. It had been 
a year before the Churches ; all had had time to examine it, to 
weigh the matter in all its bearings, to ponder the path of their 
feet. A small addition or alteration may spring a new question, 
which may give rise to other questions, and to much unprofita- 
ble discussion. If what is in appearance a small change, is in- 
sisted on as vastly important, men ought to be excused if they 
begin to suspect that it may cover something which does not 
meet the eye. Hence the toughest and most exciting debates 
are often about apparent trifles. 

He admitted that the Basis was proposed by the Associate 
Synod as a term of communion, and as such, under certain re- 
strictions, accepted by the last General Synod in New York ; 
but the phrase " a term of communion " has come to be used in 
a very loose and undefined sense. A term of communion is fast 
coming to be anything, everything, and nothing. According to 



150 



THE CHURCH MEMORIAL. 



his understanding, a term of communion is a condition with 
which those making application for the privileges of the Church 
must comply, or be refused. He could not comprehend how a 
doctrinal proposition, or a proposition purporting to be an arti- 
cle of faith, can be a term of communion, if such as refuse their 
assent to it may still be admitted to her communion, if they will 
promise to observe a prudent silence, and give no trouble. To 
this plan of administering terms of communion, he must deci- 
dedly object. It was but recently he had learnt that it had so 
much as a single advocate in the Associate Reformed Church. 
Our fathers, he was persuaded, knew nothing of it. He had 
always regarded it as the glory of the Associate Reformed 
Church that she had no terms of communion but such as were 
practical and practicable. On leaving her, about forty years 
ago, Mr. McFarland of Chillicothe, a man of real talent and 
candor, said in substance, " I leave her with regret, for she is 
the best among the Churches. She holds no principles but such 
as she endeavors to render practical. There are two kinds of 
men in all the Churches. She divides first, just because she 
will not keep up the appearance of union, while no real union 
exists." We have all heard the testimony of the lamented Knox 
to the same effect. 

"We are told that it cannot be expected that all who unite 
with the Church, shall be able to give an intelligent assent to 
all the doctrines of the Confession of Faith. He saw no rea- 
son why it was not to be expected. He was of opinion that, if 
from early youth, they had been carefully instructed by their 
parents ; if ministers did their duty ; if they were not only 
taught to recite memoriter that excellent summary of Christian 
doctrine, the Shorter Catechism, but if line upon line of expla- 
nation had been afforded them ; they would, when they reach 
the age of sixteen or seventeen years, be able in a short time, 
to see that the same system of doctrine is contained in the Con- 
fession, and be prepared to say whether they approved it or not. 



THE CHURCH MEMORIAL. 



151 



There is no necessity for receiving persons to membership in 
the Church who have never read the Confession. Suppose a 
person to have been brought up in the world ; hasty admissions 
are not wise ; he should be kept some time in the condition of 
a " seeker ;" if he is not willing for this, the Church is better 
without him ; he can be advised to acquaint himself with the 
Standards of the Church. True, he may not be — a youth though 
brought up and educated in the Church may not be — able to give 
as intelligent an assent to her Standards, as some others ; these 
others, if laymen, may not be able to give as intelligent an as- 
sent as a minister or an elder should be able to give ; few of us 
ministers may be able to give as intelligent an assent as such a 
man as Dr. Chalmers. But ascend to the Divine Intelligence, 
where God looks down from Heaven and behold the children 
of men, how small is the difference between the intelligence of 
Dr. Chalmers, and the meekest of Christ's followers ! The un- 
lettered man who delves in the earth for a livelihood, declares 
his assent according to the measure of his understanding ; an 
angel could do no more. We need not make difficulties for our- 
selves. "We ought not to create imaginary difficulties, when the 
almost inevitable consequencs will be, to prepare the way for a 
sad playing fast and loose, with the Standards of the Church, 
while yet we fondly imagine that we are placing more faithful 
sentinels, and more vigilant keepers, to preserve her orthodoxy 
and purity. 

He noticed the rumor that some in the other Synod were in 
favor of striking out what they have said to define the bounda- 
ries of " reasonable forbearance." We should be pleased if they 
would do so ; but he would not urge this Synod to meddle in 
the matter. They had certainly acted without due reflection ; 
just as we sometimes do things on the spur of the moment, 
which we begin to regret before we have reached our homes. 
He should be pleased, but he would not say a word in favor of a 
change ; for we have had changes, discussions, disputes enough. 



152 



THE CHURCH MEMORIAL. 



The Churches need rest ; we might be better employed. But 
he must say that it is impossible for him to have the least sym- 
pathy with the plan of receiving people into the Church who 
dissent from articles in her Standards, if they will give a pledge 
not to teach in opposition to her doctrine and order. It implies 
a doubt whether the word of God will bear the Church out in 
requiring such an assent as a term of communion. It looks too 
much like attempting to enforce submission simply by ecclesias- 
tical authority. Amongst those who " have their senses exer- 
cised to discern both good and evil," we want to see no submis- 
sion to authority, in which the affections of the heart and the 
convictions of the conscience have no share. 

Some of our fathers fought for American independence. 
Freedom of speech is one of the precious privileges which were 
secured to us by the successful termination of this struggle — 
freedom to speak out our own thoughts on all subjects, account- 
able only for its abuse. He believed this to be the doctrine of 
the Bible. God intended we should have this freedom. Hith- 
erto we have had no licentious liberty in the Associate Reform- 
ed Church ; but we have always enjoyed this liberty, accounta- 
ble only to the court immediately above, in due subordination to 
the Synod for the use we make of it. For this liberty he meant 
to contend till death. Without it, the Christian cannot be a 
man. The most abject slave would contend for it, if he dared. 

He alleged that we have already in our Standards and "ju- 
dicial acts " all that is valuable in the Basis, so that we can keep 
" straight in the way " with the Basis or without it. As to ad- 
ministering the Basis, we will perhaps administer it as truly as 
our Associate brethren. He did not know that he would ever 
teach anything in opposition to it. Indeed, so far as the doc- 
trine of covenanting is concerned, he did not see how he could 
teach in opposition to it. He meant to say, that if J. R., who is 
understood to be one of the framers of the Basis, has not already 
taught in opposition to it, he did not see how he could, without 



THE CHURCH MEMORIAL. 



153 



teaching in opposition to the universal belief of evangelical 
Christendom. He regarded every insinuation, no matter from 
what source, that there is a disposition among us to trample on 
law and order, or to do anything contrary to God's truth, as an 
insult — an impertinence. A standing of twenty, thirty or forty 
years in the Church, no charge having ever been brought 
against him by any person, however fastidious or however con- 
tentious, ought to be a man's certificate. If such a ministry, for 
such a length of time, is not a good certificate, wo to the Church. 
Composed as she is of men who can present no better creden- 
tials, her certificate "written with ink and pen," cannot be worth 
a copper. 

He admitted that it was historically true, that in some sense 
the Basis had been accepted as a term of communion ; but he 
could not admit that we were bound to accept it, by any former 
action, compact or covenant. We had twice deliberately de- 
clared, after hearing the reports of Presbyteries, that we could 
not consent to make what is technically called covenanting, 
whatever it is, a term of communion, because we would not 
burden the consciences of the members of the Church, by re- 
quiring them to assent to what few of them could understand. 
By an agreement entered into many years ago, we were to con- 
sent to receive — not any Testimony which might be offered — but 
a Testimony ; while our Associate brethren were to consent to 
an alteration of those chapters of the Confession of Faith which 
define the power of the civil magistrate in matters of religion. 
From this agreement our Associate brethren had withdrawn. 
The unaltered Confession is to be printed in one column and ex- 
plained (contradicted, rather,) in a parallel column. The other 
party, therefore, is no longer bound; but let that $ass. 

There is, and there can be, no doubt but that these sections, 
as they stand in the "Westminster Confession, do teach a doc- 
trine which is the very opposite to the actual belief of both the 
Churches. From the days of Constantine, the prince, king or 
11 



154 



THE CHUKCH MEMORIAL. 



emperor was to be the final judge in all matters of religious con- 
troversy, within his dominions. Under the Papacy, he was the 
supreme judge on earth wherever his power was acknowledged ; 
but he was to judge as the Pope directed. When Henry the 
YIHth abolished the supremacy of the Pope in his dominions, 
he assumed this supremacy on himself. Under his successors, 
the headship of the Church was still regarded as the most pre- 
cious jewel of the crown. The parliament of England deposed 
the king and usurped all his prerogatives. The parliament 
summoned the Westminster Assembly as an advisory council. 
So far as this matter was concerned, it was not a free Assembly. 
Could it be expected to deprive its master, the parliament, of a 
power with which the parliament would no sooner part than 
with its own existence ? Besides, there is evidence that the 
Assembly, as a body, was not free from the influence of those 
" Church and State " notions which had so long held undisputed 
sway, and which it would have been constructive treason to dis- 
pute. 

A word more. The Second Presbytery of Illinois gave no 
" interpretation " of the Basis, or of any deeds of the Synod or 
Synods in relation to it, farther than was necessary to mark out 
her own path. She had a duty to perform, and she endeavored 
to perform it according to her own best judgment. She has de- 
fined her position, and she yet sees no reason why she should 
change it. We expect to make no change in faith, practice, or 
administration. Brethren, how many of you do ? 

Rev. H. Connelly, a corresponding member of New York, 
said his object in speaking was to guard against any unfavora- 
ble impression that would be made on other Presbyteries by 
what had be#i said by the Presbytery of New York. His ob- 
ject was conciliatory. There were two ways of administering 
the terms of communion. One of them is exemplified by the 
venerable body represented here by the reverend gentleman 
who has spoken to you as a delegate. It appears from the 



THE CHURCH MEMORIAL. 



155 



course of that General Assembly of Presbyterians, (N. S.,) that 
they have been brought into a state of security from the agita- 
tion of an important subject (slavery) without any act of disci- 
pline, but by their Testimony on that subject. Those brethren 
who found the views against their feelings agreed to withdraw. 
(He referred to the division in the New School Presbyterians 
on the question of slavery, which took place in the city of 
Cleveland, in June, 1857.) The other way is to call up every 
individual who may be irregular, acting inconsistently with the 
Confession of Faith, Catechisms or Testimony, and have that 
person examined and administer a rebuke. These two ways 
accomplish substantially the same thing. He referred to the 
progress of the Associate Church in this particular part of her 
administration. He said a whole Presbytery was excluded by 
an act of discipline. A distinct Synod was formed, and a few 
years ago the result of the correspondence between these differ- 
ent parts of the Associate Church, was that they received this 
Synod which had been excluded without any particular repent- 
ance for the particular sins charged against them. They only 
wish to unite together and forget past difficulties. 

He said the Presbytery of New York, with which he had 
been connected for twenty-five years, had a great and powerful 
influence in the Associate Reformed Synod of New York. 
There was learning and power in her midst. She has been re- 
spected by her sister Presbyteries. He spoke of that Presby- 
tery as acting like an indulgent mother towards her children, 
and said it could not be thought strange if she would plead for 
such things in this Synod. He did not think the United Church 
would be prevented from a proper exercise of forbearance and 
liberty. He spoke at some length, showing the idea some per- 
sons had of the explanation of forbearance given by the Asso- 
ciate Church, that they would not have the right to speak in op- 
position to certain subjects ; but his idea was that they could 
not teach in opposition to any of the articles of the Basis. Him 



156 



THE CHURCH MEMORIAL. 



that is weak in the faith we are commanded to receive. He 
hoped these difficulties would not be magnified, and that this 
union would redound to the glory of God. And while the one 
says we expect liberty of dissenting, and reasonable forbear- 
ance, the other says, oh yes, brethren, we will give it to you, 
but do not by teaching try to break down the beautiful building 
that we have been so long erecting. 

Rev. D. Reed, of Ohio, a corresponding member, wished to 
make the inquiry if he had a right to speak. He learned from 
revelation that a person does not much advance his interest by 
speaking, and he has learned the same thing by experience. 
He referred to the different views taken by different members ; 
some, that we are required to preach everything in the Basis ; 
others, that we must not teach anything in opposition to the arti- 
cles contained in it. He said that there is a command to receive 
him that is weak in the faith ; we are to allow him his privilege 
in the Church, but not to allow him to engage in doubtful dispu- 
tations. There is a limit to forbearance. We cannot take eve- 
rything that is predicated of the Bible, otherwise we may invite 
all who pretend to be Christians to our communion. He said 
he saw nothing unreasonable in the preamble, and was in favor 
of it. 

Rev. H. H. Blair, of the Associate Synod, was sorry he had 
not an opportunity of being present before. He said this was 
one of the disadvantages of being apart. He would like to be 
on the other side of the river, and he would like to be here. 
He was pleased with the way Synod was proceeding. And in 
this case he was more Associate Reformed than Seceder. 

He hoped they would not draw back, but go on and pass the 
resolutions and send them back to the Associate Synod. They 
ought to hold fast whereto they had attained. He hoped they 
would have that charity which believeth all things and hopeth 
all things. He would be glad if they could with one heart and 
mind pass these resolutions, and that they would go on and sus- 



THE CHURCH MEMORIAL. 



157 



tain their own men. He did not yet agree about this matter of 
forbearance ; he thought it was going to be a bone of conten- 
tion. He thought that they would have as much difficulty in 
forbearing him as he would them. That was his idea of for- 
bearance. He assumed then that forbearance was needed on 
both sides. 

Rev. D. Macdill, of Chillicothe Presbytery, said that he came 
here with the intention of voting for the consummation of the 
union upon the published action of the joint committee. Like 
many others, he would have voted for that action, although he 
disliked it on account of the preamble. He disliked the pream- 
ble as now presented to Synod still more. He disliked it be- 
cause it declares that the Basis was accepted as a term of com- 
munion. He admitted that the Basis had been accepted as a term 
of communion, with certain restrictions ; but these restrictions 
are of such a nature that the Basis can be called a term of com- 
munion only by an abuse of language. He well knew that the 
Associate Reformed Church had agreed to accept a Testimony 
as a term of communion in the same sense with the Confession 
of Faith. But she had at the same time provided that the Tes- 
timony should contain articles only on those subjects in regard 
to which the Confession is silent, or gives no distinct deliverance. 
He mentioned a number of subjects (Sonship of Christ, Imputed 
Righteousness, etc.,) treated of in the Basis, which are distinctly 
treated of in the Confession of Faith. Besides, it was provided 
that the subject of covenanting should not be placed in the Tes- 
timony. So far, then, as the previous action of the Church is 
concerned, there is nothing to show that the Basis, as it stands, 
was accepted as a term of communion. Nor would the senti- 
ment of the Church justify the acceptance of it as such. He 
here read an extract from the " Preacher," as expressive of the 
current sentiment of the Church in regard to covenanting. As 
declared in the extract, we have not placed covenanting among 
the terms of communion, though we may have expressed appro- 



158 



THE CHURCH MEMORIAL. 



bation of it in some of our public acts. He had never alluded 
to it in the pulpit, nor did he know of any Associate Reformed 
minister ever having done so. 

Dr. Kerr here arose and explained how the article on cove- 
nanting was to be accepted, and asked how Mr. M. would make 
it a term of communion. 

Mr. Macdill said he would not make it a term of communion 
at all. 

Dr. Kerr said that no man would be asked to engage in cov- 
enanting who did not see his way clear to do so. The declara- 
tion of the Testimony on this subject, therefore, really amounted 
to nothing more than a declaration of the sentiment of the 
Church ; and that, at least, was the effect of our own declara- 
tions on the subject. And no man whose conscience was not 
violated by these declarations need fear any violation of his 
conscience under this declaration of the United Church. 

Mr. Macdill said that according to the view just presented by 
Dr. Kerr, the thing called " covenanting," though laid down in 
the Basis as an article of faith, is not to be treated as such, but 
only as a mere declaration of sentiment which any one may dis- 
believe and reject. This was just what he maintained would 
be the case. 

He alluded to the fact that when the committee reported their 
action, they were asked if they understood that those who 
should be ordained to office in the Church must be required to 
approve the Basis, and that they declined to answer. The men 
who ask us to say that the Basis was accepted as a term of 
communion, are unwilling to say that the officers of the Church 
must approve it. They would be still more unwilling to say 
that the lay members must approve it. He was unable to see 
how a document can be a term of communion at all, if it is not 
to be used as a text in the admission of members and at the 
ordination of officers. 

Mr. Macdill spoke at some length on the Basis as a term of 



THE CHURCH MEMORIAL. 



159 



communion. He said that Dr. Claybaugh declared, a few years 
before his death, that the Confession of Faith is a term of com- 
munion only in an improper sense, for the reason that a person 
may be received into the Church who does not entirely approve 
of it. In what sense, then, was the Basis accepted as a term 
communion? The committee themselves will not say that even 
the officers of the Church must approve it. We have seen that 
the article on covenanting is to be treated as a mere declaration 
of sentiment, which any one may disregard. In the accepting 
act of the Associate Reformed Synod, it is provided that " any 
modifications or amendments necessary to harmonize said Basis 
with the faith and practice held in common by the two Churches 
shall, in due time, be effected," and that " any one may dissent 
from any article in the Basis," and have the benefit of "reason- 
able forbearance" in doing so. These limitations show that the 
Basis was not accepted as a term of communion in any sense 
worthy of the name. Though the Basis was accepted in some 
sort of sense as a term of communion ; and though it was pro- 
tested against and dissented from in that character, yet the re- 
strictions placed upon it are of such a nature that it is only by 
an abuse of language that we can say that it was accepted as a 
term of communion. 

To the second part of the preamble he also objected. It de- 
clares that no one shall be allowed to teach or to act contrary to 
the doctrine and order of the United Church. This implies the 
right to believe contrary to the doctrine and order of the Church. 
So far as private members are concerned, this might do. But 
he was not willing to ordain men to office in the Church who do 
not believe according to the doctrine and order of the Church. 

But as the preamble does not undo the restrictions of last 
year, and contains only an abuse of words, he was willing that 
others should vote for it, though he should not do so himself. 
He had no fear of too much strictness in the United Church ; 
he feared there would be more laxity in the united body than in 



160 



THE CHURCH MEMORIAL. 



either of the bodies separate. Let, then, as many as can, vote 
for the preamble. We of course can all vote for the resolu- 
tions. He had never opposed any doctrine of the Basis, and 
he believed his course in the United Church would not be offen- 
sive to any of his Seceder brethren. 

Rev. M. M'Kinstry,. of Westmoreland Presbytery, read the 
following protest to show how the Testimony was received by 
the protestants as well as the majority. 

Because, 4th, The said Basis contains terms of communion which vir- 
tually cut us off from all Christian fellowship with other evangelical 
denominations. 

Rev. Samuel M'Cracken said it was a subject on which lie 
had always felt a deep interest, and thought it the most impor- 
tant that had ever been acted on since he was a member of 
Synod. He came here with the intention of consummating the 
union on the action of the joint committee. The form in which 
it stands now, he could not vote for. The resolution of General 
Synod last May, made provision for such members in either 
body as could not subscribe to all the articles in the Basis. 
There is now no forbearance. We must take the Basis as we 
adopt it now. On the subject of covenanting, he said he could 
not receive as an article of faith what he did not believe. After 
some explanation as to the meaning of the preamble, by Drs. 
Pressly and Kerr, he said if there was a fair understanding 
that the force of the original remained, he was ready to go 
heartily into the union. He did not want to be charged with 
duplicity. 

Rev. J. H. Peacock, Second Presbytery of Ohio, said he stood 
on the Basis and expected to work as he had always done. 
Some say they love the Associate Reformed Church. Now 
what is the Associate Reformed Church ? Is it the name or the 
principles of the Church? If we take away the doctrines of 
the Basis, we may as well go into the General Assembly at 
once. We are all honest men and Christians ; but, brethren, 



THE CHURCH MEMORIAL. 



161 



remember that we have been acting for the laity, and they 
adopted it as a Basis. Have we any right now to make any 
alterations ? 

There are those who come into our Church on principle. 
Ignore this Testimony, and where are our principles? He could 
not altogether see how they could carry out the principles of 
the Church without a Testimony. He would vote for the Basis, 
because they had sent it down to the people, and they accepted 
it as a term of communion. 

Rev. Robert Ross, of Illinois, did not rise to throw any light 
on the subject, but to discharge his duty to his Presbytery. 
After stating the reasons why he dissented from the action of 
the last General Synod, he said his Presbytery had agreed to 
go into the union on the action of the joint committee. He 
was now in a perplexity of mind as to what he ought to do. 
In reference to the subject as it now stands, he could not do as 
he expected to do when he came here. Does any action of this 
committee produce any change in the document ? Can I stand 
on the platform of the faith and practice held in common by 
these two Churches — where I have always stood in the Associ- 
ate Reformed Church — without adopting any new term of com- 
munion ? Can I be permitted to do this and live in peace in 
the United Church ? If so, I am willing to go into the union 
this moment, and give my vote for the preamble, resolutions, 
Basis, and all. But if he was placed on ground on which he 
had never stood before, he would not vote for either of them. 

Rev. Samuel Wallace, of Presbytery of Sidney, could not 
for his part see where the ground of perplexity lay in his or 
any brother's mind, if they were prepared to go into this union 
on the action of the joint committee. He then remarked that 
Dr. Macdill admitted that with certain restrictions they would 
accept it as a term of communion. Now, if a simple statement 
like this alters the action of the General Synod, it does not add 
any new principles — nor add anything. If they could come 



162 



THE CHURCH MEMORIAL. 



into the union before on the action of the joint committee, they 
could yet do so. Where is the difference? 

Prof. Findley, of Westminster College, commenced by read- 
ing the action of the General Synod last May. He then said 
that Synod would see there was nothing in the Basis that had 
not already received their sanction. The year before it was 
declared by the Synod that overtured it, that it contained noth- 
ing that was not embodied in the principles of the Associate 
Reformed Church. In regard to accepting it as a term of com- 
munion, he said if there was one act in the past that is undenia- 
ble, it is this one. Our Associate brethren proposed this as a 
sine qua non, that it should be a term of communion. To prove 
that it had been received as such, he read the following protest 
to the action of last synod by Gen. Niven, and others. 

Because, 4th, The said Basis contains terms of communion which vir- 
tually cut us off from all Christian fellowship with other evangelical de- 
nominations. 

Because, 6th, After having tried in good faith for years, we believe it 
to be utterly impracticable to adopt any Testimony as a term of commu- 
nion, in addition to our present Standards, as they are now declared to 
be our fixed Testimony. 

Because, 7th, The union with another and distinct body of Christians, 
and the adoption of additional terms of communion, are a positive vio- 
lation of the treaty or compact by which the Associate Reformed Synod 
of New York united with the Synods of the West in 1856. 

Because, 8th, These additional terms of communion, have no warrant 
(in our judgment) in the word of God — the example of Christ — the 
teachings of the apostles, or the Constitution and Standards of the As- 
sociate Reformed Church. 

Thus, almost throughout the entire protest, article after arti- 
cle, it is stated that it was received by General Synod as a term 
of communion. 

Frof. Findley proceeded to show at some length that it had 
been accepted as a term of communion by the last General 
Synod. 

In regard to " reasonable forbearance," he said there was a 



THE CHURCH MEMORIAL. 



163 



construction placed on that part of the verbiage of the resolution 
which had never entered his head — that any person could dis- 
sent from any principle in the Basis, and still remain a member 
of the Church. He referred to some things which a person 
might believe, and yet still would not dismiss him from the 
Church. But if any person would say to him, I do not believe 
the doctrine that Jesus Christ is a divine person, he would just 
as soon put his arm in the tire, as think of admitting thai per- 
son to the communion of the Associate Reformed Church. 

To the question, how is it to be administered ? he said, if a 
person would go to him and ask to be taken into the Church, he 
would inquire into his piety ; that he receives Christ as the gift 
of God, for his salvation. If that is satisfactory, I ask him the 
usual questions; if he is prepared to give an affirmative answer, 
I receive him. He said it was fully understood that ministers, 
elders and Church courts, were to exercise their wisdom and 
discretion in administering this document, just as they do — as 
they have always done in the Associate Reformed Church. He 
said, when they came together, he did not understand, if there 
was a person who belonged to a secret, oath-bound society, that 
he was to go and tell him he must leave the Church, or give up 
his oath-bound society ; but he would have to talk to him and 
endeavor to get him to leave his society ; and, forever after, they 
must keep the Church free from them. Shall we hesitate to 
use all wise endeavors to keep the Church free from these per- 
nicious associations ? 

Dr. Clokey, of Presbytery of Springfield, had hoped that the 
matter would have been disposed of without his saying anything. 
He had not been able to do justice to his own feelings in this 
matter. It was admitted on all sides that no new principles are 
made. Those who do not think the articles in the Basis are 
clear, have the privilege of dissent. 

Mr. Getty read the resolutions of the Associate Reformed 
Synod appointing a committee to consummate the union, also the 



164 



THE CHURCH MEMORIAL. 



resolution of the Associate Synod, for the same purpose. What 
has the preamble to do with the consummation of the union, 
when all they had to do was report a plan for getting together ? 
He said the committee had gone behind the action of the two 
Synods and produced all this discussion. 

Rev. And. Richie. I wish to say a few words chiefly for the 
purpose of explaining my vote. It is known at least in two 
(particular) Synods, that I have been opposed to the " Basis," 
chiefly on the ground of the article on Covenanting. But the 
Basis is not before us for adoption ; we are called to decide only 
regarding the sense in which it has already been adopted. 

Now, since it is admitted that it was proposed as a term of 
communion by the other Synod, if our Synod adopted it in any 
other sense, it is guilty of duplicity, and none of us is prepared 
to charge that on our own Synod ; it must, therefore, be true 
that it was adopted as a term of communion. I can therefore 
vote for the first section of this preamble, and I cannot see why 
even those who protested against the adoption of the Basis can- 
not do so also ; they would only be voting a truth. It is true, 
however, it is not the whole truth. The adopting act of our last 
General Synod reads thus : * * * "in the confidence that 
any modifications or inducements * * * will be in due 
time effected by the United Church." Now, sir, notwithstand- 
ing my vote for this section of the preamble, if in the future I 
should wish to have any article in the Basis amended, I would 
appeal to this adopting act — the adoption of this preamble leaves 
it untouched. 

Concerning the second section of the preamble, I have also a 
word. I have tried to persuade myself to vote for it — for I de- 
sire the consummation of the union — but I cannot do it ; the 
theory is wrong. I had hoped, before I came here, that the two 
Synods would have had sufficient confidence in each other to go 
together on their past action, so that we would have had nothing 
to do but adopt the resolutions of the joint committee, without 



THE CHURCH MEMORIAL. 



165 



any preamble, which resolutions I heartily approve. But this 
section of the preamble is wrong in theory, and while I do not 
apprehend any practical difficulty — for I am satisfied there will 
be forbearance enough for me in the United Church — yet I can- 
not vote for a theory which limits forbearance to thought. No 
sir ! We feel like Andrew Fuller, when desiring the influence 
of a certain statesman in behalf of missions in India. The states- 
man replied : " I believe every person ought to be allowed to 
think as he pleases about religion." To this Andrew Fuller re- 
plied : " Liberty to think ! liberty to think ! I ask no man for 
that — the veriest slave that treads the earth will think as he 
pleases, without regard to any man ; what we want is liberty to 
propagate our thoughts." 

Whatever thoughts a man has a right to hold, he has a right 
to propagate ; subject only to the law of Christian charity and 
sincerity. I cannot, therefore, vote for this section of the pre- 
amble, but hope all who can will do so. I will vote for every 
thing else in the report. 

Dr. Macdill said he had one wish, and that was that we were 
through this troublesome business ; that we could go home and 
labor, and build up the walls of Jerusalem, as we were endeav- 
oring to do ten years ago. He said we would have had union 
long ago, had we took the advice of a brother in the Associate 
Church, to not seem to be anxious for it, but stand ready to em- 
brace our brethren when they were ready for it. He believed 
the brother from Philadelphia had expressed the exact truth. 
He was in favor of the resolution of the joint committee. It 
might have been foreseen that if anything else was introduced 
now, it would produce discussion. He did not like the action of 
the last General Synod ; but after consideration, he was pre- 
pared to adopt it — to go into the union on the resolutions of the 
joint committee. 

Rev. R. A. Browne, of Newcastle, said : The difficulties 
which have embarrassed us in seeing together on the subject of 



166 



THE CHURCH MEMORIAL. 



union, grow necessarily out of the unavoidable infirmities of 
human nature. Facts show that it is a dime air thing to heal 
the divisions of the Church. We have been laboring for twenty 
years to heal a division which occurred seventy-five years ago. 
Had God so ordered that that division should not have existed, 
what blessed results would have followed — what blessed results 
may follow if this union is now accomplished; nor any schism 
arise out of it. Xow, if conscience, on either hand, shall lead 
to a sundering of those tender bonds which have united us as 
brethren in Church courts and elsewhere, none shall feel that 
separation from brethren long beloved, more than the speaker, 
nor can any new relations replace the old. 

The obscurities which have surrounded our discussions are 
disappearing. It is found we differ not so much in belief and 
practice, as to what is the meaning of words, namely : u forbear- 
ance " and " term of communion/' So it was yesterday. The 
forbearance these brethren need is less than would appeal'. 
Only two or three articles in the Testimony have been opposed 
here. Mr. Browne was proceeding to show that the article of 
the Basis on Covenanting was simply a truism, and had not in 
it the objectionable principles charged in yesterday's discussion, 
when, at the request of several members, he waived discussion 
on this point, as there was an anxiety to vote. 

Eev. Henry Wilkin said he wished to place himself in a right 
position, in consequence of being interrupted in making his re- 
marks the other day. He spoke with reference to the article 
on slavery as being one on his mind to which he could not sub- 
scribe. He took this opportunity to repudiate the idea of being 
a pro-slavery man. There is a difference between making it a 
term of communion and being a pro-slavery man. He does not 
approve of that article. If they would only have that Basis as- 
sume such a form as he could go in for. he would be in favor of 
union. 

Eev. M. Mm Brown, of Illinois, thought it was his duty as a 



THE CHURCH MEMORIAL. 



167 



delegate to state the position of his Presbytery in this matter. 
So far as he was concerned, he was opposed to making the Basis 
a term of communion. He was opposed to making any addi- 
tional terms of communion to what are already in the Stand- 
ards of the Associate Reformed Church. In his views there 
were articles in that Basis which are not terms of communion in 
the Associate Reformed Church. The article on Covenanting 
was decided by our fathers, after mature deliberation, not to be 
a term of communion in the Church. In regard to forbearance, 
he said they ought to claim it for departing from the good old 
platform of the Associate Reformed Church. He claimed for- 
bearance in dissenting from this article. 

Rev. J. Y. Scoulier, of Ohio, said he wished to make a few 
remarks. He had abstained from making any remarks until 
now in both Synods. He believed the Basis was offered by the 
Associate Synod as a term of communion. He opposed by his 
vote anything in the Testimony as a term of communion to which 
he had not assented in his ordination vows. He had preached 
eleven years in one pulpit, and that ought to be a certificate of 
his orthodoxy. He expected to go into the United Church, and 
did not expect to take on himself any new terms of communion. 
He thought the Associate Reformed Church was as near the 
center ground as any other Church. He could not consent to 
take as terms of communion mere matter of opinion, for the sake 
of a union among two parts of the Church of God. There are 
a few things in the Testimony on which he had some difficulty. 
He had no difficulty in regard to the articles on Psalmody, Cov- 
enanting and Slaveholding, but the articles on Communion and 
Secret Societies were those on which he had the most difficulty. 

Rev. J. R. Bonner objected to the article on Covenanting in 
the Basis. He expected to go into the United Church and stay 
there till he would be put out by a judicial act. He expected 
to act as he had always acted. 

On motion, a committee from the Associate Synod was re- 



168 



THE CHURCH MEMORIAL. 



ceived with a communication from that Synod. The members 
of the committee were, Dr. Bullions, Rev. J. P. Smart, and 
Rev. James Brown. 

Dr. Bullions, of the Associate Synod, said they were here to 
state the progress that body had made in the matter which oc- 
cupied the attention of both Churches. On Saturday they 
passed the first part of the preamble of the joint committee. 
Having heard that another paper, which was presented on Sat- 
urday, would be more acceptable to your body and our body, 
we are here prepared to present it. He said it was not pre- 
sented as new matter, or anything to embarrass the action of 
this Synod. If they thought it would produce discussion, they 
would rather withhold it. This paper had been acted upon in 
committee of the whole. It was gratifying to them to state that 
there had been great harmony in the discussion of this subject. 
He said that this union was an object for which as an individual 
he had striven for thirty-six years. 

President Waddle called for the division of the question, and 
moved the adoption of the first part of the preamble. 

The vote resulted in 101 to 8. Not voting, or absent, 14. 

Rev. Jas. Prestley then moved the following amendment to 
the second part of the preamble : 

And, whereas, it is agreed between the two Churches that the forbear- 
ance in love which is required by the law of God, will be exercised 
towards any brethren who may not be able fully to subscribe to the 
Standards of the United Church, while they do not determinedly oppose 
them, but follow the things which make for peace and things wherewith 
one may edify another, it is proposed that the following resolutions be 
presented to the respective Synods, and if agreed to, that the union of 
these two branches of the Church shall be consummated according to 
these resolutions. 

He said that he followed the committee of the Associate Syn- 
od into the lobby, and had a conference with them ; and that 
they had expressed the conviction that the amendment would 
be entirely acceptable to that Synod. 



THE CHURCH MEMORIAL. 



169 



On motion, Synod then resolved itself into an Extra Judicial 
Conference to consider this amendment. 

Dr. Kerr in the chair, Mr. Prestley's amendment was taken 
up and adopted, when the conference arose and reported, 
through the chairman, the adoption of Mr. Prestley's amend- 
ment. 

The report of the conference was accepted, and laid on the 
table. 

A committee of three was appointed to transmit this report to 
the Associate Synod. Rev. Jas. Prestley, Pres. Waddle, and 
Dr. Kerr, were appointed the committee for this purpose. 

The committee having returned, Rev. Jas. Prestley, chair- 
man of the committee appointed to carry the action of Synod 
in Extra Judicial Conference to the Associate Synod, reported 
that they had adopted it almost unanimously. 

Dr. Kerr then moved the adoption of the preamble as amended. 

The preamble was then adopted, and the resolutions sepa- 
rately. 

The preamble and resolutions were then adopted as a whole, 
by an almost unanimous vote. 

The following protest was handed in, by, we believe, the only 
persons voting against the preamble and resolutions : 

The following members of Synod, for themselves and all who shall 
unite with us, protest against the action of the General Synod forming 
the union with the Associate Synod, and claim to remain the Associate 
Reformed Church for the following reasons : 

1. Because in this action they abandon the Constitution and Stand- 
ards of the Associate Reformed Church and go into another body. 

2. Because they have thereby violated the compact with the Associ- 
ate Reformed Synod of New York. 

Jos. M'Cakrel, 
H. S. Wilkin, 
T. M. Niven, 
R. H. Wallace, 
Thos. Kimball. 

12 



170 



THE CHURCH MEMORIAL. 



A committee was appointed to inform the Associate Synod 
that the Associate Reformed Synod was ready to consummate 
the union on the action of the joint committee as amended. 

The ayes and nays were called on this, and resulted in a vote 
of all the members present, except the foregoing protestants. 
The committee is Drs. Pressly, Macdill and Clokey, and Rev. 
J. B. Scouller. 

The following is the action of the joint committee as amend- 
ed and adopted by both Synods, for consummating the union : 

Whereas, it is understood that the Testimony submitted to the Gen- 
eral Synod of the Associate Reformed Church, by the Associate Synod, 
was proposed and accepted as a term of communion, on the adoption 
of which the union of the two Churches was to be consummated ; and 
whereas, it is agreed between the Churches that the forbearance in 
love which is required by the law of God, will be exercised towards 
any brethren who may not be able fully to subscribe to the Standards of 
the United Church, while they do not determinedly oppose them, but 
follow the things which make for peace and things wherewith one may 
edify another, it is proposed that the following resolutions be presented 
to the respective Synods, and if agreed to that the union of these two 
branches of the Church shall be consummated according to these resolu- 
tions : 

1. Resloved, That these Churches, when united, shall be called by the 
name of the United Presbyterian Church. 

2. Resolved, That the respective Presbyteries of these Churches shall 
remain as presently constituted until otherwise ordered, as convenience 
shall suggest. 

3. Resolved, That the supreme court of this Church shall be a General 
Synod, to meet annually, to be composed of delegates from the respect- 
ive Presbyteries, the number of said delegates to be according to the 
proportion of the members constituting each Presbytery as now fixed by 
the rules of the Associate Reformed Church, until a change shall be 
found expedient. 

4. Revived, That there shall be subordinate Synods, and these shall 
be the same as those now existing in the Associate Reformed Church, to 
which Synods the different Presbyteries in the Associate Church shall 
attach themselves for the present, according to their location. 

5. Resolved, That the General and Subordinate Synods shall be regu- 



THE CHURCH MEMORIAL. 



171 



lated according to the rules presently in force in the Associate Reformed 
Church, until the United Church shall see fit to alter such rules. 

6. Resolved, That the different Boards and Institutions of the respect- 
ive Churches shall not be affected by this union, but shall have the con- 
trol of their funds, and retain all their corporate or other rights and 
privileges, until the interests of the Church shall require a change. 

7. Resolved, That these and any other regulations found necessary, be- 
ing agreed upon by the respective Synods at their next meeting in the 
city of Allegheny, the two Synods shall meet at such a place as shall 
mutually be agreed upon, and after sermon by Dr. Rodgers, or Dr. 
Pressly as alternate, be constituted with prayer by the Senior Modera- 
tor, after which a Moderator and Clerk shall be chosen by the United 
Church. 

Rev. R. D. Harper presented the following request, which, 
was granted : 

The undersigned, corresponding members of the General Synod, re- 
spectfully request the privilege of having their names entered upon the 
minutes, giving their hearty approbation of the whole action of the 
Synod tor the consummation of the union of the Churches : 



3Iinisters. Ruling Elders. 



R. D. Harper, 


J as. Fulton, 
J. M'Corkle, 


H. Connely, 


J. B. Dales, 


John Alexander, 


Jxo. C. Steele, 


John Fleming, 
James M. Walker, 


D. F. Reed, 


W. A. Mehard, 


Wm. M'Henry, 
Thos. M'Cagde, 


B. L Baldridge, 


D. G. Bradford, 


David Millen, 


W. G. Reed, 


J. M'Ayeal, 


Wm. Lorimer. 


James Bryen, 
Thos. Murdock. 


S. M. Coon, 


W. L M'Conxell, 




Joseph Andrews, 




J. L. Buchanan, 




J. P. Wright, 




J. Armstrong, 




J. Given, 




DAvrD Paul, 




Wm. Davidson, 




Joseph Boyd, 




G. W. Gowdy, 




Robert Fee, 




J. C. Boyd, 




A. G. Wallace, 




J. L. Craig. 





172 



THE CHURCH MEMORIAL. 



IX. — Remarks in the Associate Synod on the Subject 
of Union, 1858. 

The report of the committee on Union was called for, and Dr. 
Patterson, of New Wilmington, Pa., from the Union committee, 
took the stand. A report was made last year, and printed. To 
this was added a report of the committee of the present Synod, 
in writing. 

A motion was made that the report of the committee be ac- 
cepted. Carried. 

Mr. Moorehead then moved the adoption of the report, and 
the motion being seconded, the committee on Union were called 
upon to state the circumstances attending the adoption of the 
prefix to the preamble. 

Dr. Beveridge stated the grounds of his opposition to the re- 
port, and read the preamble that had been discussed in commit- 
tee on Thursday, but which had been finally rejected. 

He was followed by Dr. Rodgers, who detailed the facts under 
which the report had been adopted in committee, Dr. Beveridge 
dissenting, and then proceeded with much feeling and eloquence 
to advocate the union. 

Dr. Patterson then spoke at some length, explaining in a 
clear and forcible manner the meaning of the preamble and the 
understanding of the term " reasonable forbearance," to the am- 
biguity of which the attention of the Synod had been called. 

Dr. Cooper : Brethren, I have very little to say on the sub- 
ject. I have only to say, that I labored hard on the report 
which has been presented to you and partly discussed. It was 
the best we were able to do under the circumstances. The re- 
port or paper that was read by Dr. Beveridge was opposed by 
the members of both the committees. I would have preferred 
that they would have brought it before the Synod. We were 
reduced to the necessity of either bringing it before you, or else 



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173 



report that nothing could be done. I think this was the best we 
could do. I am still of the opinion that we have done some- 
thing. I have heard a good deal said. I have read their peri- 
odicals. Let us not indulge in a spirit of suspicion. I can 
say that I have determined from the first to lay aside my preju- 
dices, and everything that I could do to keep faith most sacredly 
with my brethren. I have understood all along that this Basis 
was to be received as a term of communion. I regarded it as 
such in New York, though it does not explicitly say so. Why 
did we mention it if we alone are to recognize it ? You will 
find that it is not mentioned ; it is taken for granted. I believe 
those brethren who are favorable to this union have understood 
it in the same light. They say it seems like a want of faith in 
their sincerity. They don't like it. They tell us they feel a 
little sore. We have gone far enough. It will give as much 
satisfaction as may be deemed necessary. I have the strongest 
hopes of union. The only difficuty is to get the Associate Re- 
formed brethren to recognize this paper as a term of communion. 
Even if we have done nothing but what appears previously to 
have been done, if we have got that we have done something. 

Rev. S. P. Smart said : I do not wish to occupy much time 
in the discussion of the merits of the report. I would prefer to 
get clear of it altogether, in its present form. It asks me to say 
what I never can do. The language of the preamble is, " It is 
understood that the Testimony, etc., was proposed and accepted 
as a term of communion." Why, sir, that is the point that has 
been in controversy for the whole of the past year. It asks me 
to say what I did not so understand. I did not so understand 
it, and I call the Synod to witness that it was not so understood. 
If it were to be adopted simply by a vote of the Associate Re- 
formed Synod, it would be a declaration how they understood 
their vote ; but not so for us, for we did not so see it. 

All this difficulty grows out of mere technicalities. I feel as 
anxious as any brother here for union, and feel confident that 



174 



THE CHURCH MEMORIAL. 



with the spirit manifested last night, a harmonious union can be 
formed on that Basis, but am satisfied, if this matter is urged or 
discussed, it will distract or divide our own brethren. It is a 
reduplication of last year's action. Brother Cooper says our 
Associate Reformed brethren feel a little sore about being asked 
to say more. If we come to judicial action, we must see that 
this action is such as faithfulness to the word of God requires. 
They regard any further demand for explanation as a reflection 
on their integrity, candor, intelligence, etc. To avoid this, 
some of us agree to this proposition. A division must result 
among ourselves, for others cannot agree to this course. I 
would pour oil on the troubled waters. I would lay discussion 
on the table and avoid any judicial action. A scene occurred 
here last night such as demonstrates that there is no difficulty at 
all in all coming together by individual action and adopting the 
Basis. But so long as we go back on last year, and year be- 
fore, there must be difficulty, for we have not the same views of 
the past. If any brother can tell us how to get rid of that diffi- 
culty, I will second the measure. 

Dr. Rodgers : I affirm, if there is any confidence in the word 
of man, that the Associate Reformed Synod did understand their 
acceptance of the Basis to be as a term of communion. Dissent- 
ers and others have said otherwise. Every day since that the 
majority have said they did understand it to be a term of commu- 
nion. Our action in Philadelphia said we so understood it. 
Brother Smart is excusable — he had understood it differently, 
though he did not then give us the benefit of his light, and he 
now tells us that he didn't so understand it. He may then and 
since have understood it differently from what the Synod did ; 
but what is the use of bringing up matters in this light now ? 

Rev. D. Blair said, it was simply a matter of history. We 
overtured it as a term of communion. I went over to New 
York with the committee. I wanted to see for myself how 
things were working. The Associate Reformed Synod had 



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175 



made their decision before we arrived. The committee gave 
the document as we received it, as a term of communion. What 
was their action after they had adopted this article on " reason- 
able forbearance?" Why, they took up the document which we 
had amended, and read the amendments one by one. They re- 
caived it as it came from the committee. They did not add to 
or take from it. I watched it all. They received it warm as it 
came from our Synod. They received it, we suppose, warmly ; 
we must not treat them otherwise than as honest men. They 
received it according to our intention in presenting it. Now 
they say they received it, as they then did, as a term of com- 
munion. Must we not receive it with this last touch? Their 
protestors protested against this their action, and this showed 
how they understood it. These reasonings were among them- 
selves. If there is any likeness to the Council of Trent, why 
these troubles about it? It was then transmitted to our Synod 
in Philadelphia. It was received with joy — the only stamping 
and clapping of hands I ever witnessed in the Associate Synod, 
was whilst a brother of the Associate Reformed Synod was 
speaking. We had our prayer-meeting, or giving of thanks to 
the Most High. Now, to come and say that this matter, so re- 
ceived by our Synod, was not a term of communion, is to speak 
against the history. Every time we get to the top of the hill, 
they would take the fruits of our labor from us. It shall not be 
so. Providence will not allow it. These men reaffirm their 
vow. 

Prof. Vincent said : I am sorry to think, that after our union 
measures have progressed so far, they should be arrested. The 
subject is too momentous to be strangled by hairs. It should 
not be embarrassed by matters of trifling import, considerations 
that have no relationship whatever to the principles of our pub- 
lic profession. The whole difficulty seems now to turn upon the 
historical truth of a matter alluded to in this report. The re- 
port says that " the Testimony was proposed and accepted as a 



176 



THE CHURCH MEMORIAL. 



term of communion." This is the point, the only point, in con- 
troversy. That it be so received is all I ask. It is all the As- 
sociate Synod ever asked, and no brother can have the face, this 
day, to ask any thing more. When these brethren, in the lan- 
guage of the report itself, say that they so receive this document, 
do we not believe them ? Will we so outrage all considerations 
of Christian charity as to question their veracity? 

But in addition to what is before us now, take the resolutions 
of the General Synod last year, with which brethren have been 
pleased to find so much fault, and subject them to the rules of 
interpretation established for ascertaining the true sense of any 
document. One is, the design of the framers of those resolu- 
tions. These men are living to speak for themselves, and they 
declare most unequivocally that such was their design. Take 
again the language and action of those in that body opposed to 
the resolutions passed. Were not their reasons of protest 
founded on the fact that the Basis was understood, on all hands, 
to be adopted as a term of communion ? Then, in another 
court, and acting in another capacity, in reference to this Basis, 
the same truth is apparent. That such was the sense in which 
this Testimony was adopted, is most unequivocally declared by 
the Synod in Steubenville, in the fall. The geographical position 
of this Synod, as well as their numerical strength, warrant us in 
saying that their deliverance is the animus of the Associate Re- 
formed Church. To me the conclusion seems inevitable, that the 
document in question was, and is, adopted as represented in this 
report. But if my brethren will not be persuaded, and will per- 
severingly refuse to go into this union upon this Basis, I cannot 
refrain from forecasting their future. Upon what platform will 
they stand ? What distinctive principles will they hold forth to 
the world ? I can look back to Marshall and Clarkson ; when 
the founders of the Associate Reformed Church relinquished 
the practice of distinctive Testimony bearing they adhered to that 



THE CHURCH MEMORIAL. 



177 



mode of exhibiting the truth, and made their appeal to the peo- 
ple with success. 

For my own part, I will not stand in a position not clearly 
defensible ; but for resisting a union formed on a basis of our 
own preparation, after some eighteen years prayerful delibera- 
tion, there is no defense. Placed on the platform of truth, 
"one can chase a thousand and two put ten thousand to flight," 
but for the man who separates himself in a spirit of sectarian 
pride, or denominational prejudice, a different award is reserved 
at the hand of a conscientious and intelligent people. God's 
people, moved by the special influences of his Spirit, are seek- 
ing to heal divisions, which too long have resisted the progress 
of the Church, and which too long have dishonored our common 
Saviour ; and the man who opposes the generous outburst of 
Christian feeling, will find himself grappling with a power su- 
perior to his strength. It is of the Lord, and can neither be 
safely nor innocently resisted. 

The newspapers announced lately the melancholy death of 
Prof. Hudson. By some casualty he was thrown upon the rail- 
way. His mortal remains were found there. Not the sacred- 
ness of his person, nor the purity of his motives, his piety or 
his orthodoxy, were of any avail. He was in the way. The 
ponderous wheels passed over him and his mangled corpse was 
found upon the track. So, in the present case, if it were my- 
self that opposed the gathering of the people to this common 
banner, I am free to say that I must be borne down, not by 
a popular vote merely — that is a matter of little consequence — 
but by a moral force. This moral force may be embodied in a 
popular vote. The swellings of the people may be by a divine 
impulse, and as we believe, in the present case, " the voice of 
the people is the voice of God." 

Rev. J. Brown said we never, in the history of the Associate 
Church, have stood on more solemn ground than we are stand- 
ing on at the present moment, as I look at it all — the interests 



178 



THE CHURCH MEMORIAL. 



of that cause in our hands — our own peculiar cause is involved 
in this vote. The interests of truth to generations yet unborn 
are involved in what you are about to do. He moved that Dr. 
Bullions be called on to lead in prayer for divine guidance. 

Dr. Bullions offered up a fervent prayer for the presence and 
guidance of the Holy Spirit. 

Rev. J. M'Auley said, gladly would I say nothing were I not 
impressed by a sense of duty. I ardently pray the time may 
come when God will give his blessing on all and their children 
after them. But we must use means. I have watched the re- 
ports of the Presbyteries, and must reflect on the past. A 
strong impression has been produced on many minds by the 
adopting act of the Associate Reformed Synod. These ought 
to be removed. I would be glad not to say anything reflecting 
on the sincerity of these brethren. Distinguished men have 
said that they yielded according to this test. Others have spo- 
ken of it as an expedient ; and others have said they would 
gladly be rid of it. An intelligent man told me the Basis was 
not adopted on its merits, but for union. 

We must look at facts — and they raise a doubt about their 
adopting it sincerely as a term of communion. He referred to 
the former union. Many were clamorous for a Testimony. I 
cannot be satisfied till I see a move in that direction. These 
impressions are from what we learn from history, and this im- 
pression is still resting on us. If this is going the way of the 
car, I'll get in it. I have objections to the Basis itself. 

Rev. S. Hindman said, I agree that this is a most important 
subject. I would secure the right to each to express his senti- 
ments. I am bound to judge for myself, no matter how many 
are on the other side. With due respect to all on the other side, 
I cannot vote for this preamble. He read it. I never so under- 
stood it. That will be a reason why I cannot vote for it. He 
quoted the act of the Associate Reformed Synod accepting the 
Testimony. If receiving it with the understanding that modifica- 



THE CHURCH MEMORIAL. 



1T9 



tions conforming it to the common profession will be made, it is 
not receiving it at all. If either hold anything not held by the 
other, it must be dropped. If no suspicion that such was the 
fact, why so modified ? They do not receive that you gave 
them, except as it is modified. Brother Webster and I pre- 
sented a paper to Synod last year, requesting that they be ask- 
ed what modifications they want, but it was voted down. I do 
not impeach the Associate Reformed Church, but I say you 
voted down our inquiry ! Now we are asked to say we under- 
stood it to be rceived as a term of communion. I cannot. I 
do not believe the Associate Reformed Synod so understood it. 
Individuals may have. I want the statement of the General 
Synod of the Associate Reformed Church on this point, and 
they have intelligence enough to give it. We cannot get it by 
speeches, documents, etc., by the intentions of their framers. 
Documents must be interpreted as they read. 

I am regarded as an ultra man in my views. I suppose in 
the days of Popish powers they would have burnt me, but I 
cannot help that. The cars may run over me, and rather may 
they do so, than that I should give up any interests of the King 
and Head of the Church. I know every Church ought to use 
reasonable forbearance. But why put it in at all ? Does it 
not either tax our Christian honesty or hold a suspicion that 
things will come up that need to be provided for ? I am wil- 
ling to exercise reasonable forbearance, but it is difficult to de- 
termine what it is, or who shall decide it. 

Rev. H. H. Blair said : It bears on all connected with us in 
negotiation. It bears on those great events that are yet to come, 
when the Church shall arise and shine, for the glory of the Lord 
is risen on her. He referred to his long communion season with 
Father Bullions, and that too when in a time of trouble, but that 
these pleasures of the past must not control our action. It be- 
comes us to look to what God requires of us. I am attached 
to the profession of this Church ; not only baptized in it, but it 



180 



THE CHURCH MEMORIAL. 



is the Church of my choice. I have deep feeling here ; but we 
must not be governed by our love to brethren solely. If we 
come to a decision contrary to opinion of some brethren, I trust 
it will be left to themselves to stay or leave. Spoke of his feel- 
ing, his deep feeling in separation from his brethren. On the 
point directly before us, he said the Associate Reformed Synod 
are acting for themselves and we are acting for ourselves. From 
the very first the understanding was, that the Basis was to be 
received as a term of communion. This has been the under- 
standing of both Synods, and the language of the preamble af- 
firms for each what it has done. 

Dr. Wilson said he felt the truth of brother Brown's remark, 
that it was an important time for our Church. He desired to 
say of brother Vincent's remark in reference to the cars passing 
over some, that it was not a proper remark. "We may be borne 
down. It is not the first time men have been borne down in 
defense of the truth. Many have been so borne down, and no 
doubt some of us may be thrown into retirement. The ten- 
dency of the course of the Church to-day is not reformatory. 
The tendency is downward. This Basis is so. If we are borne 
down by the car of error, let it do it. However kindly the 
warning may have been intended, it had not the weight of a 
feather with him. 

There was some difficulty in the first clause of the preamble. 
That committee would not say that the Basis had been accepted 
as a term of communion. He thought it very strange that the 
proposition read by Dr. Beveridge had not been offered to the 
joint committee. This preamble keeps going back year after 
year. It would require a student's labor for a long time to un- 
derstand it. This course adopted, instead of a simple declara- 
tion, makes me afraid. I would like something of the kind of 
paper read by Mr. Patterson to be adopted. 

There are two points of great difficulty. The Associate Re- 
formed Synod accepted the Basis with the expectation of rea- 



THE CHURCH MEMORIAL. 



181 



sonable forbearance toward any of their brethren who might 
disagree to parts of it. The Associate Synod reciprocated this 
confidence with a qualification of what was meant by reasonable 
forbearance. The Associate Reformed proposed to agree to 
this. How then will the article read ? (He read it.) He had 
no more fault to find with the Associate Reformed Synod in this 
matter than with this Synod. He was providentially prevented 
from being present at the last meeting. He was surprised that 
this Synod had agreed to these limitations. If they would be 
quiet, that is, not teach nor act, they might believe as they 
pleased. He defined dissent to be, a disagreement, a difference. 
Then some one must decide what is reasonable forbearance. 
Prof. Findley (whom he highly eulogized) had given the best 
definition in his address at Wilmington Convention that he had 
seen. If any person dissented from a fundamental article, it 
was unreasonable ; if not fundamental, it was reasonable to 
allow his dissent. What freedom would this allow ! The doc- 
trines on psalmody, covenanting, communion, secret societies, 
Church government, baptism, both the subject and mode, and 
many other articles, are not fundamental. Then Prof. F.'s def- 
inition admits any one to dissent to any of these articles, pro- 
vided he is quiet. How will such a policy operate ? In five 
years the majority of the Church will be dissenters. He would 
illustrate this. Say twenty on an average admitted in each con- 
gregation to the communion of the United Church every year. 
The Moderator's session, we will suppose, meets to admit them. 
He inquires of them if they have read the Testimony ? An- 
swer — Yes. Do you agree to it ? Ans. — No. What parts 
not agreed to ? Ans. — Covenanting, secret societies, psalmody, 
etc. What is the state of your mind ? Are you in difficulty ? 
Ans. — No, we are opposed to them — we cannot enter your 
Church without dissent. This United Church is wrong, we 
say ; and this Basis is wrong. We cannot in conscience enter 
your Church without dissent. The Moderator is very sorry, but 



182 



THE CHURCH MEMORIAL. 



inquires, Will you not teach against nor practically oppose 
these doctrines ? They promise, and are admitted. Then oth- 
ers do the same thing. In four or five years one hundred are 
added to each congregation who are dissenters. Of what use 
will then be their promise, when they have the majority ? I 
dissent from this article. It is suicidal to the very existence of 
the Church. 

Again, another objection. This article repudiates one article 
of our present profession, viz, communion. He then read the 
article of the Associate Testimony on forbearance, in which he 
claimed that those only were forborne who had not attained, but 
who were not hostile to the doctrines of our profession, and who 
expressed themselves willing to be further instructed. He con- 
cluded with the sentiment, that if the Associate Reformed 
Church would say we take this Basis as a term of communion, 
and stop there, although he had some considerable difficulty 
with the Basis itself, yet, fathers and brethren, I suppose I 
would go with you. 

Rev. D. W. French said the point discussed was not properly 
before us. One portion of each body supposes the Basis had 
been adopted, the other thinks not; ard the joint committee 
proposes to settle that point. The committee puts it before 
each Synod to answer for itself. We have been discussing how 
the Associate Reformed Church understands it — not how we 
understand it. We have not the action of that Synod before 
us. Another consideration : It has been objected that this pre- 
amble is a-rolling back on past years, and complicating the sub- 
ject. Whatever has been our action heretofore, our action now 
will be the interpretation to be received hereafter. We may 
say their words have not been well selected, but our action on 
it becomes the authoritative guide. 

Dr. Rodgers said that the best method of doing this business 
would be to pass the first part of the preamble. No one op- 
posed that first clause. Then the subject of forbearance would 



THE CHURCH MEMORIAL. 



183 



come up. We have always exercised forbearance. There is a 
manifest misunderstanding on this subject. Say to the Associ- 
ate Reformed brethren, leave it all out, it has been misunder- 
stood and made a difficulty. I think they will agree to this, as 
they wish the proceedings encumbered as little as possible. 

Rev. R. H. Pollock : I have been for the last half hour to 
hear discussion in the other Synod. I understand more than I 
did about this matter. Both sides go on the assumption that 
the past action makes it a term of communion. I do not think 
the intention makes anything for the future; the instrument is 
to be read for itself. They do now understand it as a term of 
communion. When we undertake to please two parties, we 
often please none. Since they so agree, a committee would 
gain nothing, and we had better vote on the proposition before 
us. 

Rev. Mr. Smart moved to strike out the whole of the pre- 
amble proposed by the joint committee, and substitute the fol- 
lowing : 

Whereas, the union of the Reformed Churches has been for many 
years the subject of very serious and prayerful consideration, both with 
individuals and Church courts, which we trust has been blessed of God 
to the end of effecting such a degree of Christian unity among them as 
would warrant iheir union in one organic body ; therefore, 

1. Resolved, That without any reference to any past deliverances of 
these bodies, any further than said deliverances indicate our oneness, we 
hereby agree to unite on the Westminster Confession of Faith, Cate- 
chisms, Longer and Shorter, and the Testimony now before the Churches, 
technically known as the Basis of Union, as the doctrinal Standards and 
terms of communion of the United Church. 

2. Resolved, That in respect to any brethren now in either of these 
Churches, who may not be able fully to subscribe to these Standards, 
forbearance in love is required by the law of God, while they do not 
opeuly oppose these Standards, but follow the things which make for 
peace and the things whereby one may edify another. 

The motion was seconded. 

Mr. Moorehead : I come from the people who are seldom 



184 



THE CHURCH MEMORIAL. 



heard on this floor. They wish to know what are your reasons 
for keeping back this question of union. Have you furnished 
reasons that your people can understand ? I will go back no 
further than one year. What question has been interesting the 
Church for the last year? Shall this be made the Basis of Union 
by the Church? What has the Church desired on the subject, 
but that it shall be made the Basis of Union? The Associate 
Reformed Church almost unanimously have that view of the 
subject. 

Now, when the joint committee have unanimously agreed to 
that, what next? You are not satisfied. Why not? what has 
been the tenor of their writing on the subject? They have ta- 
ken that view of the subject, still you will not be satisfied with 
the construction of the language. Now, what is the object of 
all this? I say, let this report go before the minds of the hon- 
est, plain men, and for the life of them they will not be able to 
discover a single violation of principle. 

I say that the substitute offered by Mr. Smart does not con- 
tain a single new principle. There is not a single idea pre- 
sented in Mr. Smart's report, but is contained in the report of 
the joint committee. Look at the question, and you will see 
that the amendment is intended to delay, to annoy. My friends, 
this is the settled conviction of the people, the common people ; 
that it is not to make any reform, but to delay and finally defeat 
this most desirable matter. 

Dr. Rodgers : I feel very much encouraged indeed. The 
brethren who have brought forward this paper show that they 
are just as desirous to accomplish the object as we are. I said 
I did not understand their object, but when I see they have all 
got at the very same thing, I will tell you afterwards what I 
think you ought to do. I was unhappily detained this morning. 
I do not exactly know what is proposed by Mr. Smart; but I 
think I understand it. I think the Associate Reformed Church 
are now acting on the matter. Would it not be better that we 



THE CHURCH MEMORIAL. 



185 



take up the action that is before them ? There is nothing to be 
gained by delay. Just to take up the first part of our report. 
Then I will go in with all my heart. I believe it is the very 
thing that will please them and will please us, and so all our 
difficulties will be settled. This is the way in which we can 
now settle the matter. I would therefore, in order to attain it, 
move for the division of the amendment. 

Mr. Pollock : I think I can say now, that so far they most 
cordially reciprocate the confidence that is felt in the two 
Churches towards each other. It is one most encouraging fea- 
ture that there is this confidence. There is, however, now a 
manifest unanimity, and that unanimity existing, it is strange if 
we cannot find something in which we can agree here. And 
first, on this subject, let me just observe, in regard to the paper, 
that it will obviate everything difficult between the Associate 
and Associate Reformed Synods. This is very evident from the 
discussion in both Synods, and since this is the fact, it is mani- 
fest that they will unite. 

If this matter was for a single day, which would be out of 
mind the moment Synod adjourned, it would be another matter. 
Bat it is for the investigation of future generations as well as to- 
day. When we present expressions and declarations that are to 
blend both Churches, it would be well to set forth the exhibition 
of the fact to the mind of the inquirer in such manner that he 
will understand it as soon as he sees it, how it is that the Basis 
is received. 

The Church expects to give a reason for her separate exist- 
ence. It is not to be expected when two bodies come together 
they can harmonize all. There will be prominent individuals 
who cannot see exactly with us. There are such in both 
Synods. We have a right to ask for a spirit of forbearance. I 
have no doubt that a clear declaration on mutual forbearance 
will meet with a more prompt acceptance than anything that is 

equivocal and ambiguous. 
13 



186 



THE CHUKCH MEMORIAL. 



Mr. Smart : I have nothing to say except in regard to a part 
of that preamble. I had a conference with several members of 
the Associate Reformed Synod. I told them that something in 
this form would be brought up, and not only one, but a number 
of the members of the Associate Reformed Synod stated that it 
was their desire that it should be done. 

This report itself is predicated entirely upon the action of the 
Synod of last year passed upon by the Associate Reformed 
Synod. Then it would be understood, because it was suggested 
as I have already said by several members of that Synod, as 
they believe it would harmonize them because it would harmon- 
ize us. I tell you, brethren, once for all, there is a matter of 
truth there, according to my view — a matter of truth — and the 
cars may go over me, but after all, you will make me stultify 
myself. It is a matter of truth in the union of these two 
Churches. 

Now I hold it is just as much my duty to preserve my char- 
acter as it is to promote the external union of the Churches. I 
do not wish, Mr. Moderator, to have any doubts of the success 
of this cause, because I think we are so nearly one that I do 
believe if this matter were brought to bear on it there would be 
no delay. 

Mr. Blair : I am very glad of this original resolution, though 
I was not invited. I suppose they were very busy. I am sorry 
that the cars disturb so many of us. I would rather ask all our 
brethren to have got on, and as long as we are honest we need 
not fear the cars. I say I should be glad to have brother Smart 
and everybody else on board. I am sorry he has taken the 
view of the subject which he has. I had the same view of the 
subject last year which I have now, and I believe it is the view 
of this Synod, and is embodied in the Basis of the joint com- 
mittee and in this amendment. I hope, Moderator, the Synod 
will see the propriety of Dr. Bullions's suggestion that we en- 
gage in prayer. I engage in prayer mentally in the middle of 



THE CHURCH MEMORIAL. 



187 



the business of Synod, because I feel the need of it. I felt 
under that influence, though I did not acknowledge it publicly. 
I trust my brethren feel the same need and the same influence. 
Now that the brethren have changed their phraseology, it is a 
good sign that it is the true basis on which we can build. I do 
hope you will go on in this spirit. I believe there are members 
of the other Synod present. I should be glad to hear from them. 
I hope, Mr. Moderator, you will call on them to give us their 
views and the views of their Synod. 

Moderator : I would like to hear from any member of the 
Associate Reformed Church. Mr. Harper will please come for- 
ward and address the Synod. 

Rev. R. D. Harper said : I am very happy to meet with the 
members of the Associate Synod. I thank you for the courtesy 
thus unexpectedly tendered, and shall with pleasure avail my- 
self of the privilege of making a few remarks. 

I would be happy to remove any difficulties out of the way 
of the union of these two Churches. I feel that we are really 
of one mind. We are aiming at the same object. I have the 
utmost confidence in the brethren of the Associate Church. 
The great difficulty at present seems to rest upon a mere tech- 
nicality — whether the Testimony was received and adopted by 
the General Synod of the Associate Reformed Church last year 
as a term of communion. I have never heard this matter 
called in question by any of my brethren. It is universally 
admitted. Certainly it would be of no avail to either of the 
Synods or to the United Church, if it were not adopted in good 
faith as a term of communion. Nothing less than this, I am 
confident, will satisfy the great majority of my brethren. I 
would hope, therefore, in accordance with the suggestion of Dr. 
Patterson, that the Associate Synod would adopt the first part 
of the preamble of the joint committee. I believe if it were 
adopted here, it would be adopted by the Synod on the other 
side of the river. 



188 



THE CHURCH MEMORIAL. 



Permit me also to express the hope that something equiva- 
lent to the second part of the substitute offered by Bro. Smart, 
will be favorably entertained by this Synod. There is no prob- 
ability — though I give only my own individual opinion — that 
the second part of the preamble of the joint committee will ever 
pass with any harmony in the Synod to which I belong. There 
are many brethren, dearly beloved, who cannot and will not vote 
for it. We love them. We do not desire to part with them. 
We desire, if possible, that all who have heretofore labored to- 
gether as brethren in the cause of our dear Redeemer, should 
go into this union. We would ask a plank, therefore, for some 
of our brethren who have their difficulties. They do not agree 
perfectly with every article in the Basis ; but they have pledged 
themselves that they will not do aught against it, but in all good 
faith they will study the peace of the Church. We ask, there- 
fore, that they may have the exception, while we have the 
rule. 

I trust, brethren, we shall soon see our way clear to come to- 
gether and not stand apart upon mere technicalities. We are 
all soldiers of the cross. We have a common captain. We are 
engaged in the same great conflict. Let us, therefore, march 
forward under the same banner and strive together for the faith 
once delivered to the saints. I do not know that I could give 
you any further information. 

Rev. J. S. Easton remarked that the report of the joint com- 
mittee did, in substance, meet and remove the only two points 
of difficulty that seemed to stand in the way of a harmonious 
union of the two bodies. I do not say the expressions employed 
in this report could not be made more explicit and satisfactory. 
I would be perfectly willing to adopt the substitute proposed, 
and even prefer it ; but then, if the action of the joint commit- 
tee sufficiently meets the points in dispute, why embarrass the 
action of both bodies by one of them introducing new forms of 
expression that do not differ in substance. 



THE CHURCH MEMORIAL. 



189 



The only two points now unsettled are : 1st. Was the Testi- 
mony proposed and accepted as a term of communion? 2d. 
"What is the extent to which forbearance is to be exercised in 
the United Church ? Now it does appear to me that both these 
questions are directly met and satisfactorily answered by the 
two parts of the preamble reported by the joint committee ; 
that is, if their report is adopted by both Synods. For we are 
to remember that this preamble contemplates the concurrent ac- 
tion of both bodies, and that when adopted by both it becomes 
an authoritative declaration of a historical fact. It declares 
that the Basis was adopted by the Associate Synod as a term 
of communion, and proposed as such to the Associate Reformed 
Synod, and further, that the latter body did so understand and 
accept it. All, then, that is now necessary, is that both Synods 
declare, by adopting the first part of the preamble, that such 
was their understanding, and the matter is definitely settled. 
Do not let us fall out about forms of expression, if the truth is 
maintained. Let us beware lest we raise new and unnecessary 
issues, when the dispute is really only about favorite forms of 
expression. Let us show that we really have confidence in one 
another and in our mutual love for precious truth. We might 
reason in the same way on the second part of the preamble, but 
as it refers to a distinct point, I would prefer separate action on 
each, and move that the questions be divided, and the vote taken 
on each part of the preamble separately. 

D. H. A. M'Lean : I have not a great deal to say. The dif- 
ficulty into which brethren have fallen in the interpretation of 
this preamble is of their own creation. The language will not 
justify any such interpretation — even in a civil contract signed 
by both parties, each is responsible for his own part. We do 
not vouch for each other's intention, but in closing the contract, 
each stands responsible for that part of the language applicable 
to his own act. A word in reference to the figure of the cars 
introduced by Prof. Vincent, and to which there seems to be 



190 



THE CHURCH MEMORIAL. 



some objection. There is such a thing as moral obligation, re- 
sulting from God's rights over us, and there is such a thing as 
Providence in which he maintains his rights, and in which moral 
causes and their effects are inseparably connected ; and the man 
that places himself out of the line of moral obligation, must not 
expect that providences will be turned aside for him. The 
warning was therefore both suitable and proper. He would 
like to say something on the second part of the preamble, but it 
was not now in place. 

Prof. Black: I would just ask the indulgence of the Synod 
for a few minutes. I understand we are to adopt the part re- 
lating to ourselves, and the Associate Reformed brethren do the 
same with the part relating to them. This is the only interpre- 
tation a joint resolution will bear. I claim to be just as ortho- 
dox as any here. I want to act out and adopt this Basis as a 
term of communion, and I have no fear that the great moral 
car will roll over me. I do not intend to say anything more 
about the car. I have done with it. I wish to lay that resolu- 
tion on the table. I should like to stand consistent as well as 
other brethren. Suppose the resolution would take its date 
1858, or somewhere about 1857. I understood the Associate 
Church proposed this Basis as a term of communion, and the 
Associate Reformed Church accepted it as such. It asserts two 
facts. First, that the Church had submitted a Basis of Union. 
Who does not know that ? Do we not all know that fact ? I 
believe it was submitted in the Synod at New York, and the 
Associate Reformed Synod accepted it. Now I can see no dif- 
ficulty that it involves. 

They say that they do not believe that it was accepted. Now 
it does not require us to believe that, but simply that it was 
presented. They believe that. Now I do not ask any man 
here to make himself inconsistent ; but I want to take care of 
myself. I do believe, that by laying that on the table, we will 
secure a very important thing. We will gain consistency with 



THE CHURCH MEMORIAL. 



191 



truth. We simply declare the fact that it was presented, and 
we leave the Associate Reformed brethren to say whether they 
accepted it as a term of union. All we have to say is the fact 
that we presented it. 

The whole truth, then, will be manifested by the action of the 
two Synods. No person will be called upon to believe only 
what they have done. 

Mr. Patterson : It is not our object to say much. I wish 
simply to say what my difficulties are, and the difficulties of 
some of my brethren. I believe, sir, the difficulties so far as I 
know, arose from the action of the two Synods last year. And 
the difficulties arising, consist of two or three things. First, the 
Basis received as a Testimony ; second, what is the extent of 
forbearance which the Associate Reformed Synod expected? 
What do they expect by the changes which they desire the Uni- 
ted Church to make? Now I think this comprehended all of 
the action. 

Moderator : The extent of the motion before the house, is 
Mr. Patterson's motion. 

Mr. Patterson : If the preamble were adopted, we would be 
unable to see the extent of forbearance, but the amendment of 
brother Smart settles that question. Now, there are some men 
whom we respect, who cannot come into this union unless this 
matter is clearly settled. I do think the majority should con- 
sider this matter. If there could be anything done to satisfy 
these brethren, it ought to be done. We do not wish to say 
that that is the way we understand it. But we believe some 
have taken this view of the subject, and they should be respect- 
ed. Now, if it will harmonize to adopt this motion without any 
explanation, what reasonable objection can there be to its adop- 
tion ? 

Mr. Banks called for the question, which being largely sec- 
onded through the house, the Synod proceeded to vote on the 



192 



THE CHURCH MEMORIAL. 



motion to strike out the first resolution in the paper of Mr. 
Smart. The motion was carried by 105 yeas against 61 nays. 

Mr. Smart then moved to lay his other resolutions on the 
table for the present, which was adopted. 

Took up the first part of the preamble. 

Mr. Patterson said some things need to be explained. This 
part of the preamble is said to be an inference and a positive 
untruth, historically. I would not be the defender of an un- 
truth, historical or otherwise. This charge is based on a mis- 
apprehension. At our last Synod the Basis was adopted. No 
express language was used saying we adopted it as a term of 
communion. We took it for granted that this was meant. We 
need, then, something like what is in this preamble, for our- 
selves. It is assumed that we are all right, but our brethren 
had thrown it as a bridge. 

Now what evidence is there that it is historically untrue ? 
You did not do even as much as they did. There is historical 
evidence of this. The protestors speak of the Basis as a term 
of communion, and based their protest against it partly on this 
ground. (He read from the protest.) They went forward and 
acted on it under this view. We believe that our adoption of 
it was a term of communion, but not a word that I know of was 
put on record to tell that fact. What we want, then, is a joint 
action of the two Churches; otherwise, for myself, I have no ob- 
jection to the adoption of brother Smart's papers. 

Rev. S. Hindman argued against the position of the last 
speaker, on the ground that it was a mistake to take the lan- 
guage of the protestors instead of the language of Synod itself. 
They ought to have been taken together. He argued that we 
do declare the adoption of the Basis as a term of communion, 
as appears in the introduction to the Basis, and in the distinct 
use assigned to its different parts. Had the Associate Reformed 
Synod said they adopted it, w T e would have been satisfied. But 
they received it with certain provisos. He referred to the mat- 



THE CHURCH MEMORIAL. 



193 



ter of civil contract. He wanted to keep good faith with his 
Associate Reformed brethren, and put no forced construction — 
not more nor less — than the language would justify. 

Rev. Smart stated that he had introduced his resolutions on 
request of at least three or four of his Associate Reformed 
brethren. 

Mr. Patterson : I do not desire to discuss this matter further, 
but the statement I made is called in question. We have here 
the answers to the reasons of protest read in the last meeting of 
the Associate Reformed Synod, and in these answers they dis- 
tinctly speak of it as a term of communion. (He read an ex- 
tract in which this fact is clearly made out.) In another part 
they expressly declare that their present action was the result 
of a previous pledge given to the Associate Church, that they 
would make the Testimony a term of communion, and that they 
had now done only what they were previously pledged to do. 
(Read an extract to this import.) 

Rev. James Wallace said : I do not think it makes any dif- 
ference whether the Associate Reformed Church adopted the 
Basis as a term of communion or not. They now, in the adop- 
tion of this report, say so. No matter what some of our breth- 
ren thought, the Associate Reformed brethren certainly did un- 
derstand it as adopted by them. 

Proceeded to the vote. On a call of one-fourth of the mem- 
bers present, the yeas and nays were demanded. 

The Moderator called on Rev. John Bryan to lead in prayer. 

After prayer the vote was taken, and the result was, for the 
first part of the preamble, 108 ; against its adoption, 35 ; not 
voting, 7. 

The committee to confer with the Associate Reformed Synod 
appeared and reported the presence of a committee of the As- 
sociate Reformed Synod, who had a communication to make. 
This committee consists of Revs. Jas. Prestley, Dr. Kerr, and 
B. Waddle. They were invited to the front seat of the Church. 



194 



THE CHURCH MEMORIAL. 



Mr. Prestley introduced the business of the committee. He 
stated that the Associate Reformed Synod had passed the first 
clause of the preamble (same as passed by this Synod) by an 
overwhelming majority. He was a dissenter at last Synod. 
Any other view of this clause than that it received the Basis as 
a term of communion, would stultify the protestors. There was 
some difficulty on the second part of the preamble, although he 
supposed Synod would pass it. They had held an extra judi- 
cial conference. The action of that conference we are author- 
ized to present to you. Our object is to see if it will meet with 
the approbation of this Synod. We would prefer it to the sec- 
ond part of the preamble, and would wish to know whether this 
Synod would be willing to receive it. He understood it was 
prepared in part by Mr. Smart of this Synod. Our action in 
conference was nearly unanimous. The following is a copy of 
the paper presented : 

Whereas, it is agreed between the two Churches that the forbearance 
in love which is required by the law of God will be exercised towards 
any brethren who may not be able fully to subscribe to the Standards of 
the United Church, while they do not determinedly oppose them, but 
follow the things that make for peace, and things wherewith one may 
edify another." 

Dr. Kerr said : These resolutions give entire satisfaction, or 
nearly so, to our Synod. This last originated here, and w r e un- 
derstood that it was discussed here so as to know that it would 
pass. It would rejoice my heart if we can pass this part so as 
to close union to-morrow. Let us not unnecessarily delay this 
union. We will work better when united together. He looked 
on it as inevitable. It is the Lord's work. 

Rev. H. H. Blair moved that the papers be accepted, which 
was carried unanimously. 

Mr. Prestley having asked permission of the Moderator, said 
that he would say a few things that were personal to himself. 
I, Mr. Moderator, was one of those who at the last meeting of 



THE CHURCH MEMORIAL. 



195 



our Synod dissented from the adoption of this Basis of Union. 
I had then some objections to some things in the Basis, and my 
mind remains unchanged. I could not, for what seemed to me 
then to be good reasons, sign the protest that was entered by 
some members ; but I gave my reasons in the dissent which I, 
with others, presented, and which was entered on the minutes. I 
was brought up in the Associate Reformed Church, and have ever 
approved her Standards and practice. I object to some things 
in the Basis ; but should the amendment offered to the second 
part of the preamble of the report of the joint committee on 
Union pass, and I enter into the united body, I will not set my- 
self at antagonism with the declared will of the supreme judica- 
tory of the Church to which I belong. I claim a reasonable, 
not an unreasonable forbearance : for though there are some 
things in the Testimony which I would prefer to have other- 
wise, and some I could desire were not there at all, yet in the 
main points I am in agreement in opinion with it. 

With the doctrine on Psalmody, as there laid down, I find no 
fault ; though I do not deem the language very explicit. I am 
not sure it means what the writers intended. I am satisfied 
with it. 

With the article on Communion I find the same fault as with 
that on Psalmody. I take no exception to the doctrine laid 
down there. I am not in favor of promiscuous communion, nor 
latitudinarian communion, but of regulated communion : that is 
that the courts of Christ's House in every congregation must 
determine who may and who may not commune in that particu- 
lar congregation. 

I am opposed to slavery, and fully agree in opinion with the 
excellent article on the subject of Slavery in the Basis. I con- 
sider it discriminating and very judicious. 

I have always objected to the article on Secret Societies. I 
have not one word to say in favor of such organizations. I 
accord with the general sentiment of the article, but I am not in 



196 



THE CHURCH MEMORIAL. 



favor of making membership in them a bar to Christian fellow- 
ship. The subject is a much involved one, and were the facts 
denied the Church would find difficulty in establishing the 
charge. This law cannot act retrospectively but prospectively. 
Men now in the Church ought not to be thrust out, even if other 
members of these associations should not be received into the 
Church. 

On Covenanting, I believe you, Mr. Moderator, indorse me 
as a very good covenanter. Probably I do not believe in what 
is technically called social religious covenanting, but I am a firm 
believer in a certain kind of personal and social covenanting. I 
believe that every person is warranted to take hold by faith on 
God's covenant. That a person may express this taking hold 
on God's covenant in prayer ; that he may write it and sub- 
scribe it with his blood, (if he have no superstition in his so do- 
ing ;) that he may renew it every day ; that he may swear if 
his feelings and the importance of it in his eyes warrant him in 
so doing. This I call personal covenanting. This covenant is 
renewed every time the person covenanting presents a child to 
the Lord in baptism and takes on himself* the solemn baptismal 
vows for his child, and also every time he sits down to the cele- 
bration of the Lord's Supper. Now if another person see this 
covenant, approve it, and desire to subscribe, I know of no law, 
human or divine, that would prevent him. If one may sign 
with me, two may, the whole congregation may, the whole 
Church may. I know of nothing to prevent. This I would 
call social religious covenanting. In these remarks I speak for 
myself alone ; I have no authority to speak for others. 

Now, these things being said, I do not ask for liberty to preach 
against the received doctrines of the Church, or to set myself at 
antagonism with the Church. That would not be reasonable. 
But I do ask forbearance for my opinions expressed at proper 
times and in a proper place, and that I shall not be put under 
any obligation to publicly teach what I do not believe. I am 
opposed to all requisitions of practical conformity in everything. 



THE CHURCH MEMORIAL. 



197 



It would be the destruction of all Christian liberty and liberty 
of conscience. 

There was a great deal more of conversational remarks — in- 
quiries and answers — members using a great deal of freedom in 
stating their views. The result was an indication of general 
satisfaction. 

Rev. R. H. Pollock moved to insert in the paper of the com- 
mittee, " and conforms practically." Lost by a heavy vote. 

The motion to adopt the papers presented was then carried 
almost unanimously. On motion, the usual order of business 
was suspended for the purpose of hearing a committee of Gen- 
eral Synod of the Associate Reformed Church, who were pres- 
ent. The committee were heard, and stated that they were ap- 
pointed to meet a committee of this Synod for making the 
necessary arrangement for the consummation of the union. 

On motion, a committee of the Associate Synod was appointed 
lor the purpose of making arrangements for consummating the 
union. Drs. Beveridge, Bullions, and Messrs. Smart and Lee, 
the committee. 

The joint committee appointed to make the necessary ar- 
rangements with reference to the consummation of the union of 
the two Churches, met and adopted the following resolutions : 

1. Resolved, That the aggregate meeting of the two Synods take place 
on to-morrow morning, at 10 o'clock, in the City Hall, Pittsburgh. 

2. Resolved, That in connection with devotional exercises, addresses be 
delivered by Kev. James Rodgers, D.D., Rev. J. T. Pressly, D.D., Rev. 
J. P. Smart, and Rev. James Prestley. 

3. Resolved, That the committee recommend that the first United Gen- 
eral Synod be held in Xenia, on the third Wednesday of May next, at 7i 
o'clock, P. M. 

4. Resolved, That the two Synods meet to-morrow, at the corner of 
Smithfield and Seventh streets, Pittsburgh, and march in procession to 
the City Hall. 

5. Resolved, That Rev. J. P. Smart and Rev. R. D. Harper be appointed 
Marshals to arrange and conduct the procession. 

The report was accepted and adopted. 



198 



THE CHURCH MEMORIAL. 



X. — Consummation of the Union of the Associate 
and Associate Reformed Churches, at the City 
Hall, on Wednesday, May 26, 1858. 

The hour of 10 A. M., had been agreed upon as the time 
for the meeting of the two Synods to form in procession. When 
that hour arrived, the Associate Reformed Synod came, as by 
previous arrangement, to the corner of Seventh and Smithfield 
streets, and notice of this fact was immediately given to the As- 
sociate Synod, in session on Seventh street, a short distance 
above the designated place of meeting. They immediately set 
out, and in a few minutes the long procession was on its way to 
the City Hall, marching two and two, representing the two 
Synods as now united into one. Many of the little incidents of 
that march would be worth recording, if they could be gathered 
up. A very large number from each Church were thrown to- 
gether who had no personal acquaintance, and of course they 
had to introduce themselves, which was very quickly done. 
The spirit of formality and feeling of strangeness was gone, and 
one says, " Whom have I here ?" and an answer and similar in- 
quiry with its answer followed, and they were acquainted. In 
not a few instances old friendships were renewed. One thing 
filled the hearts of all with gladness ; and the expression of joy 
beamed on every countenance. While the members of the As- 
sociate Synod were on their feet, impatient to set off to meet 
their brethren of the other Synod, some of those who had dis- 
sented came in with a paper, containing the declaration that 
they withdrew their dissent, and would join with their brethren 
in the great solemnities of the day. As fast as the procession 
formed, this news was communicated to the brethren of the 
other Synod, whose hearts leaped with joy at the good tidings 
thus brought them on the way. Few can appreciate, none can 
describe, the joyful influence produced on the minds and hearts 



THE CHURCH MEMORIAL. 



199 



of the brethren going forward to formally unite together. All 
felt as if they could raise a Hallelujah of thanksgiving, saying : 

" When Zion's bondage God turned back, 
As men that dreamed were we ; 
Then filled with laughter was our mouth, 
Our tongue with melody." 

" The Lord hath done great things for us, whence joy is brought 
to us." 

But we must pass over these incidents of the day, and give 
an account of the essential matters. Seats had been reserved 
in the hall for members of the Synods, which were quickly 
filled, and every nook and corner occupied by an anxious throng 
of people come to take part in and witness the ceremonies of 
the meeting. The platform was full to overflowing — not only 
the old men and ministers of other denominations being there, 
but many of every age crowding on it, because they had no 
other place to go. The most perfect order pervaded the vast 
assembly, all eagerly watching for and feeling an interest in ev- 
ery movement. Not only were all the exercises solemn, but the 
spirit of the occasion seemed to possess all. It was truly — as 
remarked by the minister of another denomination — such a 
scene that could be expected but once in a century. The fol- 
lowing is a full account of the proceedings in the hall : 

Prayer by Rev. J. T. Cooper, D.D. 

Almighty God, our Heavenly Father, we come into Thy holy presence 
under peculiarly solemn and affecting circumstances. We pray that we 
may have the presence of the Master in this vast assembly. Our Father, 
we would each one of us improve the scene we are this day called to 
witness, and lift up our hearts in the language of the prophet : " I will 
bless the Lord, I will exalt His name!" Thou, 0 God ! hast done won- 
derful things, and we thank Thee for what our eyes see ; and yet we 
would join trembling with our mirth. We come before Thee in humility 
when we remember the past. Forgive, 0 Father! the sins with which 
as Churches or individuals, we have been chargeable. Now wash them 
all away in the blood of Jesus, and remember them no more against us. 
Forgive our past unfaithfulness, our want of true zeal for Thy cause, 



200 



THE CHURCH MEMORIAL. 



our want of true regard for the salvation of the perishing world around 
us. We confess before Thee we have not considered as we should have 
done our high commission as office bearers in Tby Church. Pardon 
our past divisions and alienations, our heart-burnings, our strifes, and 
wherein we have sinned in the indulgence of unholy passions — for the 
sake of Jesus Christ. And O ! our Father, we would again lift up the 
voice of thanksgiving that we are thus permitted to meet. Long have 
our hearts burned for this Christian fellowship. We thank Thee that 
the desire of our hearts has been satisfied. We thank Thee that we can 
now march together to fight the battles of our Saviour. We pray that 
this union may be but the prelude of that glorious union that will take 
place in the upper sanctuary, where the Church will be brought together 
in the enjoyment of Thy love ; and may our fellowship here be blest as 
the means of preparation for that holier fellowship to which we hope to 
be brought. Lord, suffer us not to forget that death will make changes 
in our number. Prepare us for the solemnity of the dying hour, and 
may we be brought to the enjoyment of Thyself in the Kingdom of 
Heaven, when we shall not wear the armor of the warrior, but the crown 
of the victor. All which we ask in the name of Jesus Christ our Sav- 
iour, to whom with the Father and the Spirit, we ascribe endless praise 
now and forever. Amen. 

Dr. McLaren then read the folio wing verses, being the 100 th 
Psalm : 

All people that on earth do dwell, 

Sing to the Lord with cheerful voice, 
Him serve with mirth, his praise forth tell, 

Come ye before him and rejoice. 
Know that the Lord is God indeed ; 

Without our aid he did us make : 
We are his flock, he doth us feed, 

And for his sheep he doth us take. 

O enter then His gates with praise, 

Approach with joy His courts unto : 
Praise, laud, and bless His name always, 

For it is seemly so to do. 
For why ? the Lord our God is good, 

His mercy is for ever sure ; 
His truth at all times firmly stood, 

And shall from age to age endure. 



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201 



These were sung by the vast assembly to the grand old tune 
of " Old Hundred," and such a sublime volume of praise never 
before filled the walls of any building in this city ! It was 
thrilling. Such was the music that was wont to cheer the heart 
of old Martin Luther, to whom the authorship of the tune is as- 
cribed. Carlyle forcibly declares that through the gentle spirit 
of lyrical devotion we see down into the depths of that great 
man's soul. It is like " little windows through which we gaze 
into the interior of the depths of Martin Luther's soul, and see 
visible across its tempests and clouds, a whole heaven of light 
and love." There is something in " Old Hundred " that seems 
to arouse in the universal Christian heart an intensity of devout 
emotion that may aptly be termed a " heaven of light and love." 

Dr. Rogers then said: Mr. Moderator, and brethren and 
fathers, I am here before you on what I feel to be the most in- 
teresting scene that it has ever been my privilege to witness 
during my life. And why is it that so much interest is excited 
in this scene that is now about to be transacted ? It is not the 
principles of these particular denominations that are uniting 
alone that give us an interest in the proceedings of this day ; 
but I can assure you, that we have the sympathy and warmest 
pulsations of the hearts of all our brethren in Christ in this com- 
munity. 

I cannot account for this on any other principle than that 
which is employed in one of the beautiful parables spoken by 
Him who knows all the workings of man's heart. I refer to 
the parable of the woman who lost a piece of silver, and when 
she had found it she called her friends and neighbors together 
to rejoice with her and give expression to the same feelings that 
animated her own bosom. And here brethren in Christ have 
come up and joined us this day to give expression to their grat- 
itude with their Christian brethren in the joyful feelings that 
pervade our heart on account of the events transpiring among 

us. It is not here alone that we have the sympathy of Chris- 
14 



202 



THE CHURCH MEMORIAL. 



tian brethren. Wherever the tidings go over our land, what 
joyful feelings will they produce ! The long prayed for union 
is now at length accomplished. 

It is not on earth alone there is sympathy with us this day. 
Our blessed Saviour, who knows what is passing in heaven as 
well as in the human heart, tells us there is joy in heaven over 
one sinner that repenteth, and what must be the feelings of an- 
gels in beholding these scenes ? It is a fact that pure and holy 
angels look down with deepest interest in these scenes. This 
is not all. The fiends of darkness take an interest in the pro- 
ceedings of the day. They can very well calculate and under- 
stand that the scenes this day will make an impression on the 
kingdom of darkness. Oh, that I could lift my voice that every 
one in this assembly and throughout the land could hear me and 
tell them we are now one. 

There are some circumstances about this union which are 
pleasing. There is not one principle which we have maintained 
that is left behind. Is not that a most pleasing fact that there 
has been no compromise of principle ? We have brought all 
our principles with us. I do not regard as of any importance 
a union that is brought about in any other way but by the Spirit 
of God. Has not the Lord done great things for us ? And 
ought we not to be joyful ? We have been brought to feel 
more like brethren, and we are prepared to unite as a band of 
brothers and contend for the faith once delivered to the saints. 

With respect to the position we occupy as the United Pres- 
byterian Church, there is another brother who will present that 
particular idea to you. I will not detain the audience, as I fear 
I will not be heard at the other end of the house. 

He referred to the words of Joshua when the first city of the 
Canaanites was destroyed : " Cursed be the man before the Lord 
that riseth up and buildeth up this city of Jericho." But it is 
not a day to pronounce curses or threatenings. 

In what way is our union to be a blessing to us ? and in what 



THE CHURCH MEMORIAL. 



203 



way is it to he instrumental in advancing the cause of the Lord 
Jesus Christ in this land? It is only by our seeking a farther 
outpouring of the Spirit of God upon our Churches. Let me 
state here that a working Church is a united Church. If we 
are a united Church, we will present to the world the beautiful 
spectacle of brethren dwelling in unity. 

A working Church must have an earnest ministry. Let us 
go down from this place renewing our dedication to the Lord 
Jesus Christ, and resolve that we will be more in earnest. Let 
us imitate our blessed Master, when exercising his ministry at 
Jerusalem, and when unsuccessful at last, he says : " O, Jerusa- 
lem, Jerusalem, how oft would I have gathered you as a hen 
gathereth her chickens under her wings, and ye would not." 
Rev. Richard Baxter never preached a sermon that he did not 
leave an impression on the minds of his hearers that God is in 
earnest in calling on them to repent and accept salvation, and 
that he was desirous for their salvation. 

Lie referred to Dr. Payson as a man who was earnest in the 
closet as well as in the pulpit. When laboring under that fatal 
disease, consumption, and near his end, the communion was 
about to be celebrated in his congregation. He requested them 
to take him to the Church that he might address them for the 
last time. I have ministered to you for nineteen years ; this is 
the conclusion of my ministry, and my parting address, in ex- 
pectancy of soon standing before the judgment seat of God. 
When I look back at my ministry, I would tremble at the 
thought of appearing before God were it not that I have an ad- 
vocate and intercessor on high. But remember, no matter how 
we labor, when we come to stand upon the brink of eternity ; 
for we shall all come to this, were it not that we have such an 
advocate and intercessor, we could not think of appearing before 
God. 

Let us labor for Christ, for the salvation of souls with such 
ardor and earnestness, that when we come to part with such 



204 



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things of time and sense, which we must surely do, our most in- 
tense thoughts, next to our own salvation, will be that of the 
salvation of our people. There is one thought that comes up 
before my mind — one that makes me sad. That many brethren 
who labored with us for the advancement of this important ob- 
ject are now in the narrow house appointed for all living. We 
will all shortly be there. Time is short, eternity is at hand. 
Let us be Christ's in life and Christ's in death. Whether we 
live or die, we are the Lord's. 

Singing — Psalm cxlvii, 1-2. {Music: Mear.) 

Praise ye the Lord : for it is good 

Praise to our God to sing : 
For it is pleasant, and to praise 

It is a comely thing. 

God doth build up Jerusalem ; 

And he it is alone 
That the dispersed of Israel 

Doth gather into one. 

Dr. Pressly then addressed the audience, and said : What 
means this vast assemblage ? What mean these countenances 
lighted up with joy? It is no ordinary event which has col- 
lected this multitude. It is no common occurrence which has 
diffused joy through so many hearts. The spectacle which we 
are this day permitted to behold, is one which angels contem- 
plate with interest and with joy — the pleasing spectacle of 
brethren long ecclesiastically separated from each other, now 
united under one banner and dwelling together in unity. 

And how has this joyous event been brought about? Not by 
might, nor by power ; not by the wisdom of man, but by the 
Spirit of the most High God. And are we not prepared to 
bear testimony to the divine faithfulness, while we appropriate 
the language of the Psalmist, " In the day when I cried thou 
didst answer me "? It is in answer to the prayers of God's peo- 
ple which have been ascending up to the Throne of Grace for 



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205 



more than twenty years, that we are this day permitted to look 
upon the pleasing spectacle which is here presented to our view. 
It is sometimes the good pleasure of God to try the faith and 
patience of his people for a long time before the desire of their 
hearts is granted. But still it is true that the God of Zion is 
the hearer of prayer, and his ears are never closed against the 
prayer of faith. From time to time we have met in convention, 
and while we presented our joint supplications to the Throne of 
Grace and engaged in Christian conference, we felt that we 
were one, and the way seemed to be prepared to unite cordially 
in Christian fellowship. But after spending days in fraternal 
intercourse, we have separated and have looked on each other 
with suspicion and jealousy ; and after all, little progress was 
made in the accomplishment of the object for which we were 
laboring. All our efforts were comparatively unavailing, until 
we were brought to feel more deeply than we had ever yet felt, 
that success must be the result of the special interposition of 
heaven. 

Under this conviction a goodly number of us met in Xenia, 
not to discuss theological questions, but to humble ourselves be- 
fore God, and to implore the outpouring of his Holy Spirit. 
Then the mountains were brought low, and the valleys were 
exalted; and, as the result, the middle wall of separation has 
been broken down, and we have been brought together in the 
bonds of fraternal affection. Truly the Lord hath done great 
things for us, for which we are glad ; and let all the glory be 
ascribed to his name. 

And now that the union has been consummated with a degree 
of harmony which our fears would scarcely allow us to antici- 
pate, what is requisite to render this union permanent and con- 
ducive to the interests of godliness? I answer: 1. Let broth- 
erly love continue. Let the days of strife be forgotten ; and let 
all bitterness, and envy, and evil speaking be banished from 
among us. Let us follow the things which make for peace, and 



206 



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things wherewith one may edifj another. 2. Let us hold fast 
that form of sound words which we have professedly embraced, 
and contend earnestly for the faith which was once delivered to 
the saints. It is in vain to expect that the blessing of God will 
rest upon our union, unless his truth is kept sacred. Brethren, 
stand fast in one spirit, with one mind, striving together for the 
faith of the gospel. 3. And finally, with our increased means, 
let there be a corresponding increase of vigorous efforts to ex- 
tend the limits of the Redeemer's kingdom. It is high time to 
awake out of sleep, and to arise from that state of lethargy in 
which we have too long remained. Instead of contending with 
each other, and throwing obstructions in each others' way as in 
times past, let us gird up the loins of our mind, and with united 
hands and hearts, go forward in the great work for which the 
Church of God was established — the spread of the gospel 
throughout the earth. 

Singing — Psalm cxxxiii. (Music: Dundee.) 

Behold how good a thing it is, 

And how becoming well, 
Together such as brethren are 

In unity to dwell ! 

Like precious ointment on the head. 

That down the beard did flow, 
Ev'n Aaron's beard, and to the skirts, 

Did of his garments go. 

As Hermon's dew, the dew that doth 

On Sion's hill descend ; 
For there the blessing God commands, 

Life that shall never end. 

Rev. J. P. Smart, of Xenia, Ohio, then addressed the assem- 
bly, and said he knew not on what principle the partiality of 
brethren had named him as one of the speakers on this impor- 
tant and interesting occasion, unless it was in recognition of the 
Scripture injunction, " When thou art converted strengthen thy 



THE CHURCH MEMORIAL. 



207 



brethren." I regard it as a peculiar honor, and feel it a privilege 
to be allowed to express my hearty cooperation in this union. 
I rejoice in the union because it embraces so nearly all the 
members of both Synods, and that I have with me those with 
whom I have cooperated for nineteen years, and some with 
whom within that time I have gone through seas of difficulty. 
In what then was our work we stood together, and we are to- 
gether in this work of union. We have many grounds of re- 
joicing on this occasion, and there are not wanting considera- 
tions that call for trembling on our part. 

Never before did I feel so deeply the force of that expression 
respecting Zion, " Ye are a city set on a hill ;" and never, I 
think, was there a branch of the Church to which this language 
was more peculiarly applicable than to this United Presbyterian 
Church. Every thing that tends to attract the attention of men 
to a Church, gives her prominence, raises, if we may use the 
term, the hill on which she stands. Every circumstance attend- 
ant upon the efforts at union have so tended. The oft repeated 
conventions and negotiations for union have drawn toward you 
the attention of men. These negotiations have been watched 
with special interest, and with deep anxiety, but with very great 
variety of wish as to their result. 

Every convention, whatever was its result, laid a new stratum 
upon this hill. The efforts made by men to defeat the union 
have also laid new material upon this already increasing pile. 
The prayers of God's people from the commencement of these 
union efforts have laid strata after strata upon it, and at last, in 
answer, as we trust to these prayers, the Spirit has been poured 
out and the crowning work has been done in the consummation 
of the union. Elevated as she is, every eye can see her, and 
all eyes are directed toward her. I know there are bodies of 
Christians in this country numerically larger than this Church, 
but none, I believe, that occupy a more important position, or 
which are this day looked to with greater interest than she. It 



208 THE CHURCH MEMORIAL. 

is well for us to survey our position ; not to glorify ourselves, but 
to learn our responsibility, and tliat we may be excited to the 
performance of our duty. Whose eyes, then, are upon us? 
The eye of God himself is upon us. He looks to us for fruit 
correspondent with the mercy he has shown us and the privileges 
he has conferred. Holy angels look with admiring wonder 
upon the great things God is doing for us. The eyes of the 
Christian world are upon us. God's people, wherever this work 
is known, have their eyes turned towards us, though their 
hearts are filled with very different emotion. Some look to this 
event with emotions of unmingled joy as the harbinger of that 
day when the hitherto distracted Church of God shall be united 
in one ; when, as there is but one Shepherd there should be 
but one fold, others are looking with trembling and anxiety for 
the result of this experiment, and some not only with fears, but 
confidence of our dissolution. 

The eyes of the world are upon you. The world as a distinct 
kingdom from the Church, watches her operations more nar- 
rowly than we generally suppose. But here we must distin- 
guish all whom we call worldly men. Nonprofessors do not 
feel alike in regard to the Church. Many feel a livelier interest 
in the matters of religion than we generally give them credit 
for; and many such have looked to this event as that by which 
their future relation to the visible Church is to be settled. 
There is another class, sceptics, who have found a powerful 
argument against religion in the external divisions of the 
Church. Theirs are the feelings of disappointment and tor- 
ment. There are not wanting many who are not only looking 
and wishing, but even laying snares for the destruction of this 
beloved city of our God. The accomplishment of the work this 
day has given occasion to many and various reflections on our 
position. 

There is yet another fact which gives prominence to this 
Church to-day. We appear under a distinct testimony for the 



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209 



truth. Our separation from other Churches is for the maintain- 
ance of principles of truth, in respect to which we differ from 
them. These truths we have distinctly declared in our Testi- 
mony. By a distinct Testimony, we do not mean simply another 
book in addition to the Confession of Faith. But that it is the 
duty of the Church to make a clear and explicit declaration of 
the truth as she has attained to it. Having then taken a dis- 
tinctive position from others, many are looking to see with what 
degree of faithfulness we will maintain these our peculiar doc- 
trines. How important to the accomplishment of our work that 
we drop forever all discussion of our past differences and de- 
liverances, or the declarations one or the other may have made 
in regard to any of these matters. Planting ourselves on the 
ground of our now common profession, let us firmly and stead- 
fastly maintain the truths we have espoused. Thus united, 
let us go forward in battling against the kingdom of darkness. 
Thus doing, the world, nay, hell itself, cannot divide us. Let 
no one suppose that because the union is consummated the time 
for work is over. The time for real efficient labor is just com- 
menced. The field is large. There is a wide and effectual 
door opened. Every man and woman has his or her sphere of 
usefulness ; let all, then, press into the vineyard of the Lord 
and work. With one heart and one mind let us give ourselves 
to the Lord in a covenant of duty, never, never to be broken up. 

Singing — Psalm cxxvi. ( Music : Arlington.) 

When Zion's bondage God turned back, 

As men that dreamed were we, 
Then fill'd with laughter was our mouth, 

Our tongue with melody; 
They 'mong the heathen said, The Lord 

Great things for them hath wrought. 
The Lord hath done great things for us, 

Whence joy to us is brought. 

As streams of water in the South, 
Our bondage, Lord, recall. 



210 



THE CHURCH MEMORIAL. 



Who sow in tears, a reaping time 

Of joy enjoy they shall. 
That man who bearing precious seed, 

In going forth doth mourn, 
He doubtless, bringing back his sheaves, 

Rejoicing shall return. 

Rev. Jas. Prestley, of New York, then addressed the assem- 
bly and said : 

Why I have been selected to address this meeting I know 
not, unless it be on the principle of contrast. I have not had 
time to inquire into the intentions or motives of those who have 
conferred this honor on me. All I can say is, I come before 
you in humble dependence on divine aid to perform this duty to 
the best of my present ability. Not that I can hope to instruct 
you, but I can at least stir up your minds by way of remem- 
brance. I have taken a decided interest in the negotiations for 
this union from their commencement ; and I have hoped, even 
in the darkest hour, that God would remove obstacles out of the 
way and lead us to its peaceful and happy consummation. For 
this purpose we have met in this place to-day. 

Yesterday when the clouds were pouring their treasures on 
the earth, I could not but be interested in the query whether 
God in his providence would give us a pleasant sky to smile on 
this celebration, and cause our hearts to go out in gladness and 
thanksgiving to God. We are often much influenced by our 
surroundings, whether of companionship with our fellow men or 
of nature. Yesterday I felt sad while I contemplated the heav- 
ens dark with clouds billowing one against another ; and as the 
thunder sometimes muttered lowly in the distance, I said how 
like is this to much in our past negotiations for union. Some- 
times it appeared as though the clouds would clear away, and 
then again difficulties would rise upon difficulties, and all look 
dark and gloomy. Thunder, too, would sometimes be heard 
muttering in the distance ; but I thank God that it never was 
accompanied by much lightning. To-day God sees fit to pour 



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211 



his tempered sunshine upon us, as a type of the chastened joy 
that pervades all our hearts. 

We are at length here to consummate this union, and what a 
scene is before me ! My eyes, in the entire course of my life, 
have never before contemplated such a scene. I have seen 
many celebrations on many important occasions, but never any- 
thing like this. There is a moral sublimity here that I have 
never seen equaled. 

There are certain great characteristics of this assembly. Like 
two rivers that may have their sources widely apart, and yet 
commingle their waters, these two original companies, so long 
separated, commingled to-day, on the corner of Seventh and 
Smithfield streets, and flowed on together to this place, and here 
we sit together, a type of the unity which exists in our hearts. 
There are certain things to which I would direct your attention 
as necessary to the perfection of this unity. If the Holy Spirit 
is not here we cannot be of one heart and of one mind, and there 
can be no unity. But we have reason to believe that the Spirit 
of God has been poured out, and that his presence pervades 
this assembly. Under that blessed influence we must endeavor 
" to keep the unity of the Spirit in the bonds of peace." 

Again, we have reason to believe that the love of God is shed 
abroad in the hearts of this assembly — that the love of Christ 
pervades this meeting — and every heart should pray to be root- 
ed and grounded in this love, and to " be able to comprehend 
with all saints what is the breadth, and length, and depth, and 
hight; and to know the love of Christ, which passeth knowledge, 
that ye might be filled with all the fullness of God." 

'There is another grace of the Holy Spirit in lively exercise 
here to-day, if our unity be not a mere fiction. Peace, holy 
peace ! The promise is, " the peace of God which passeth all 
understanding, shall keep your hearts and minds through Christ 
Jesus," and we are to " keep the unity of the Spirit in the bond 
of peace." Not only is the peace of God the Father here, but 



212 



THE CHURCH MEMORIAL. 



the peace of God in the flesh. When the Lord Jesus Christ 
was about to leave this world he left his peace, as He is the 
Prince of Peace, as a legacy to the Church ; " Peace I leave 
with you. My peace I give unto you ; not as the world giveth, 
give I unto you. Let not your heart be troubled, neither let it 
be afraid." 

Again, if our unity be not a mere semblance, there is another 
grace of the Holy Spirit pervading this assembly to-day. It is 
joy — a "joy in the Holy Ghost." Ought not our hearts to go 
out in joy and gratitude, and bow humbly before Him who hath 
done great things for us whereof we are glad? This joy in its 
full exercise is no ordinary emotion, having its origin in the 
heart and circumscribed by mere human feeling. The apostle 
declares it to be of the Holy Ghost — " a joy unspeakable and 
full of glory." Are these indeed the feelings and emotions of 
our souls ? then is our unity more than a shadow ; it is a blessed 
reality, and will prove a blessing to the Church. 

If what I have said be true, it would be a profitable exercise, 
and promotive of grace in our hearts, for us to look back " to the 
hole of the pit whence we have been digged," and inquire why 
we have been kept there so long ; why we have been kept sep- 
arate so long ; why twenty-two years have elapsed since these 
negotiations commenced before we arrive at the consummation 
of to-day ? What has kept us apart f I answer, in general, 
sin. Misunderstandings have kept us apart ; pride of opinion 
has kept us apart ; pride of consistency has kept us apart. We 
have been too much of the earth, earthy. Worldliness has been 
in our hearts. And if it shall be found that even the skeletons 
of the organizations of the respective bodies forming this union 
must be perpetuated at all, the reason for it will be found in the 
necessity for it in order to preserve the little worldly property 
of the Churches. The world and sin has been keeping us 
apart ; the grace of God is drawing us together. Hope never 
beat high in any heart until after the Convention at Xenia, and 



THE CHURCH MEMORIAL. 



213 



the pouring out of the Spirit of God. Opposition then began 
to give way. It was then felt that the word of the Lord had 
gone forth — the word of the Lord himself — that His Spirit was 
in it, and that the opposition were fighting a hopeless battle. 

But let us inquire more particularly, what is drawing us to- 
gether ? I answer, the power of God. The power of Him that 
stood on the prow of the little vessel, tempest-tost and borne 
down, and said to the raging sea and howling tempest, " Peace, 
be still," and it was calm. This peace has gone forth into our 
Synods — it pervades all hearts. I was grieved when a few of 
my own brethren stood aloof from this union ; and when I was 
told that some of the other Synod were also standing apart, it 
added to my sorrow. But as I passed this morning on my way 
to Synod to consult with my brethren in regard to these great 
interests of Christ's kingdom, I met a brother of the other Syn- 
od. I said, brother, is there any light ? and he answered, yes : 
the hills have melted like wax before the presence of the Lord. 
I thought, it is always thus. Difficulties that loom like moun- 
tains, melt like wax before the light of God's countenance. 
Great Sinai itself, cloud-capped, God-burdened Sinai, with its 
muttering thunders and flashing lightnings, the type of the sanc- 
tions of God's fearful law, great Sinai shook before the pres- 
ence of God in flesh. The same remains true, as we have seen 
to-day. Before His face the valleys have been exalted, the hills 
brought low, the crooked made straight, and the rough places 
smooth ; and his people are brought together triumphant over 
the machinations of Satan and the sinfulness of their own hearts. 
We are happy to see that the hills have melted, and that ob- 
structions have been moved out of the way ; but the future no 
man can tell. The union has been and is now being carried for- 
ward with the impetus of a mighty, onward-rushing river, and 
obstacles are driven out of the way like pebbles in its course. 
But let us never forget that all our trust must be in God. He 
goes up before us, the Lord at our head. 



214 



THE CHURCH MEMORIAL. 



It has been said that we should renew our covenant with God 
to-day. It is a day when every believing heart should, as the 
old Scotch divines express it, " take a new grip of God's cove- 
nant." It is a day much of which should be spent by every 
one of us in his closet ; a day when we should all renew our 
vows and say, " O Lord, Thou hast done great things for us ; 
whereof we are glad." " Not unto us, O Lord, not unto us, but 
unto Thy name give glory for Thy mercy, and for Thy truth's 
sake." 

But I cannot leave the matter here. Let me anticipate the 
future. Let us contemplate through the glass of the word of 
God, scenes and things greater, brighter, and better than these ; 
where our unity, and love, and peace, and joy, shall be without 
alloy. There we shall be entirely devoted to the service of 
God, and shall praise Him. Here our lips may not be able to 
express all we feel ; there we shall express ourselves perfectly. 
Here we may be confined to a few minutes of time for service 
and praise ; there we shall have eternity. Here our unity and 
happiness may be imperfect ; there they shall be complete in 
God. 

Singing — Psalm cxvii. (Mime: Boylston.) 

0 give ye praise unto the Lord, 

All nations that be ; 
Likewise, ye people all, accord 

His name to magnify. 

For great to us-ward ever are 

His loving kindnesses. 
His truth endures for evermore, 

The Lord 0 do ye bless. 

Dr. Kerr expressed the desire that brethren from other de- 
nominations be invited to address the audience. 

Rev. W- S. Plummer, D. D., of the O. S. Presbyterian 
Church, said : One rule of good manners, when men are asked 
to speak in the assembly of another Church, is to say nothing 



THE CHURCH MEMORIAL. 



215 



that would mar their pious feelings. He had nothing to say 
about settling terms of communion. You can settle your own 
business. The ship is new launched. Go on your voyage to 
carry the gospel to the heathen world. If this Church set an 
example of carrying the gospel to the many heathen of the 
world, then will you be a city set on a hill. I wish you success 
in your mission — and our common Lord has said, " Lo ! I am 
with you alway, even unto the end of the world." I know very 
little about unfulfilled prophecy. Of some things there is no 
doubt. There will be a resurrection, and a final judgment, and 
before these the knowledge of God shall cover the earth as the 
waters cover the sea. The conjecture has been ventured by 
most sound commentators, that the diffusion of the gospel shall 
be universal before the year 1896. I know not, but if it is so, 
our time is better than the millennium itself. I would rather 
be a soldier introducing that time, than to enjoy the peace and 
glory of that time. It is more honorable to do a soldier's duty 
than to wear a soldier's crown. 
Prayer by Rev. Wm. Davidson. 

THE CEREMONY OF UNION. 

Dr. Pressly : The design was that in this aggregate meeting 
the Union should be consummated. I now move that Dr. Mc- 
Laren, in the name of the Associate Reformed Synod, give the 
right hand of fellowship to Dr. Cooper, Moderator of the Asso- 
ciate Synod. The motion was carried. 

The two Moderators then approached each other, and seizing 
each other's right hand, 

Dr. McLaren : In the presence of this assembly, in the pres- 
ence of the members of this Synod, in the presence of Almighty 
God, I extend to you, my brother, the right hand of fellowship, 
in love indeed, and may this Union be to the glory of God for- 
ever ! Amen. 

Dr. Cooper : Most cordially I reciprocate this expression o A 



216 



THE CHURCH MEMORIAL. 



my dear brother's heart. In the name of the Associate Synod 
of North America, I give a brother's hand and a brother's heart. 
Let our hands thus linked together be the token and the em- 
blem of this union. Here let us pledge our mutual fidelity and 
our mutual love. Let us bury in a common grave our past dif- 
ferences. Here we have unfurled our banner, on one side in- 
scribed "The truth of God," and on the other, " Forbear- 
ance in love." Let us follow our glorious Captain, and seek 
to glory only in His cross. 

The whole assembly then arose, and sang with much emotion 
the 18th and 19th verses of the lxxii Psalm, as a doxology. 
Music : Coronation. 

" Now blessed be the Lord our God, 

The God of Israel, 
For he alone doth wondrous works, 

In glory that excel. 
And blessed be his glorious name 

To all eternity : 
The whole earth let his glory fill, 

Amen, so let it be." 

Dr. McLaren then pronounced the Apostolic benediction : 
The grace of our Lord Jesus Christ, the love of God, and the 
communion of the Holy Ghost, be with you all. Amen. 

THE NEW UNITED SYNOD CONSTITUTED. 

Dr. Pressly moved that as the union was consummated, the 
United Synod be now constituted with prayer. Carried. 

The constituting prayer was then offered by Dr. McLaren. 

Dr. Cooper moved that Rev. Dr. Pressly, of Allegheny, be 
chosen Moderator of the United Synod. He was unanimously 
elected by acclamation. 

Dr. Pressly : Suffer me to render thanks to God that my life 
has been spared to see the union consummated, for which I 
have labored for twenty-two years, and permit me to render 



THE CHURCH MEMORIAL. 



217 



thanks to you for the unexpected honor of presiding over the 
first meeting. 

Rev. Dr. Clokey moved that Dr. Wilson, of Xenia, be elected 
Clerk, pro tempore. Carried. 

Rev. Mr. Smart moved that the Synod of the United Presby- 
terian Church do now adjourn to meet at Xenia, Ohio, on the 
third Wednesday of May, 1859, at 7 o'clock P. M. Carried. 

Dr. Pressly pronounced the benediction, and the Synod ad- 
journed. 

"old hundred." 

In the City Hall, on Wednesday last, the sublime and mag- 
nificent strains of this grand old tune were sung as they were 
never before sung in this city, by about 3,000 voices, and that to 
the words of the hundredth Psalm : 

" All people that on earth do dwell," etc. 

The words of this Psalm and this good old tune on that occa- 
sion, filled the hearts of that large congregation of Christians 
with feelings of devotion. We give the following remarks on 
this tune which we found floating like a waif upon the sea in 
one of our exchanges : 

" If it be true that Luther composed that tune, and if the 
worship of immortals is carried on the wings of angels, how 
often has he heard the declaration, ' They are singing Old Hun- 
dred now.' 

" The solemn strain carries us back to the times of the re- 
formers, Luther and his devoted band. He, doubtless, was the 
first to strike the grand old chords in the public sanctuary of his 
Germany. From his own stentorian lungs they rolled, vibrat- 
ing not through vaulted cathedral roof, but along a grander arch 
— the eternal heavens. He wrought into each note his own sub- 
lime faith, and stamped it with that faith's immortality. Hence 
it cannot die ! Neither men nor angels will let it pass into ob- 
livion. 

15 



218 



THE CHUKCH MEMORIAL. 



" Can you find a tomb in the lands where sealed lips lay that 
have not sung that tune? If they were gray old men, they had 
heard or sung ' Old Hundred.' If they were babes, they smiled 
as their mothers rocked them to sleep, singing ' Old Hundred/ 
Sinner and saint have joined with the endless congregation 
where it has, with and without the pealing organ, sounded on 
sacred air. The dear little children, looking with wondering 
eyes on this strange world, have lisped it. The sweet young 
girl whose tombstone told of sixteen summers, she whose pure 
and innocent face haunted you with its mild beauty, loved ' Old 
Hundred,' and as she sung it, closed her eyes and seemed com- 
muning with the angels who were so soon to claim her. He 
whose manhood was devoted to the service of his God, and who 
with faltering steps ascended the pulpit stairs with white hand 
placed over his laboring breast, loved 4 Old Hundred.' And 
though sometimes his lips only moved, away down in his heart, 
so soon to cease its throbs, the holy melody was sounding. The 
dear white-headed father, with his tremulous voice ! how he 
loved ' Old Hundred.' Do you see him now, sitting in the ven- 
erable arm-chair, his arms crossed over the top of his cane, his 
silvery locks floating off from his hollow temples, and a tear 
perchance, stealing down his furrowed cheeks, as the noble 
strains ring out ? Do you hear that thin, quivering, faltering 
sound now bursting forth, now listened for, almost in vain ? If 
you do not, we do ; and from such lips, hallowed by fourscore 
years service in the Master's cause, ' Old Hundred ' sounds in- 
deed a sacred melody. 

" You may fill your Churches with choirs, with Sabbath pri- 
ma donnas, whose daring notes emulate the steeple, and cost 
almost as much, but give us the spirit-stirring tones of ' Old 
Hundred,' sung by young and old together. Martyrs have hal- 
lowed it; it has gone up from the dying beds of the saints. The 
old Churches where generation after generation has worshiped, 
and where many scores of the dear dead have been carried, and 



THE CHURCH MEMORIAL. 



219 



laid before the altar where they gave themselves to God, seem 
to breathe of ' Old Hundred ' from vestibule to tower-top — the 
very air is haunted with its spirit. 

" Think, for a moment, of the assembled company who have, 
at different times and in different places, joined in the familiar 
tune ! Throng upon throng — the stern, the timid, the gentle, 
the brave, the beautiful — their rapt faces all beaming with the 
inspiration of the heavenly sounds ! 

" ' Old Hundred ! ' king of the sacred band of ancient airs. 
Never shall our ears grow weary of hearing, or our tongues of 
singing thee !" 



CIRCULAR to the Ministers, Elders and Members of the Associate, Associate 
Reformed, and Reformed Presbyterian Churches. 

Dear Brethren: — We wish you grace, mercy and peace, from God 
our Father, and the Lord Jesus Christ. 

There is a matter very near to our hearts, in regard to which we seek 
your prayers, your countenance, and your cooperation. Believing that 
God will put honor on the means of his appointing, and having faith in 
the power of united persevering prayer, we have concluded to invite, and 
do hereby invite, you earnestly to meet with us in convention in Xenia, on 
Wednesday, March 24, at 7 o'clock, P. M., for the purposes of joint prayer 
to Heaven, for its promised blessings; and of advising with each other in 
regard to the interests of religion 5 and this we do, with a view of securing 
an actual and general revival of practical godliness in our several Churches. 

It is a matter of lamentation, dear brethren, that the standard of piety 
is so low at present in the redeemed Church of the Lord Jesus Christ. 
What dwarfs we are in holiness ! How far from the elevation we'should 
be standing on! How slow our progress! How confused our views! 
How unequal to the high tasks with which we should be busy ! We go 
halting on the Lord's errandry, instead of moving on in the strength of 
his might. It is to be feared that owing to the prevalence of a worldly 
spirit, and to the imperious demands of even our lawful avocations, as 
well as to other causes which we need not name, the fire burns low on the 
altar of our hearts, and God gets but a moderate degree of glory from us. 



220 



THE CHURCH MEMORIAL. 



And as the result of this, the world around us lies yet in all the wo and 
all the wickedness of its fallen state. We see its perishing multitudes, 
pushing past us day by day, not simply to the house of silence, but to the 
chambers of Death, and we are powerless, comparatively, to arrest them. 

Now, dear brethren, the only corrective of this lamented state of things, 
is, for the Church to gird herself anew with that might which is divine, to 
"receive" afresh " the Holy Ghost." All is death in that howling wilder- 
ness that borders on the garden of the Lord. The influences that are to 
quicken and save, are resident in the Church. The life is here, though 
sadly dormant, and what we ask is that you will come and entreat the 
Lord with us for its revival. Among these appointed means, we find spe- 
cially recognized prayer and mutual conference; after summing up the 
most precious blessings to be bestowed on Lrael, God says : " For all these 
things will I he inquired of by the house of Israel to do it for them," and 
the Saviour says : ''If two of you shall agree on earth as touching any- 
thing that they shall ask, it shall be done for them of my Father which is 
in Heaven," and the special regard of God for such prayer and conference 
was manifested in the time of Malachi, a time not unlike, in many of its 
prominent features, to our own day. " They that feared the Lord spoke 
one to another, and the Lord hearkened and heard." In the days of prim- 
itive Christianity, it was in the social circle for prayer that Christ ap- 
peared to his disciples, and it was when they were thus assembled together 
that they received the first baptism of the Holy Ghost, from whence such 
wonders came on the day of Pentecost, and if we expect the Church to 
exert on a sin-cursed world a Pentecostal power, she must have a Pente- 
costal Baptism of the Spirit of God, and if she will enjoy that, she must 
not neglect the honored means of the Spirit, and we would not overlook 
the consideration that our brethren of other and larger bodies of Chris- 
tians have led off in this work much to their own encouragement, and, as 
they tell us, to the gladdening of their Zion, and surely if God has heard 
their prayers, and poured out his spirit with reviving power upon them, 
may not we be partakers of the same blessed influence. The smallness of 
our number, the scattered condition of our charges, and the limited state 
of our finances, need be no hindrance. These will but add sweetness to 
the offering, if our hearts are set on the work. 

We invite you, then, brethren of all the various branches of Christ's 
Church, ministers and elders, and other members whose hearts the Lord 
may move in this great work, to meet us in conference, and talk with one 
another until our hearts are warmed in love, and wrestle with the Almighty 
until in fulfillment of his own promise, he pours out his spirit as rain upon 
the mown grass, as showers that water the earth until the barren waste be 
turned into a fruitful field, and judgment dwell in the wilderness, and 
righteousness remain in the fruitful field. 



THE CHURCH MEMORIAL. 



221 



Surely, dear brethren, we have many precious encouragements to the 
work. God has said, "I will pour water upon the thirsty, and floods upon 
the dry ground; I will pour my spirit upon thy seed, and my blessing upon 
thy offspring, and they shall spring up as among the grass, as willows by 
the water courses." Come and let us return unto the Lord, for he hath 
torn and he will heal, he hath smitten and he will bind us up ; after two 
days will he revive us ; in the third will he raise us up, and we shall live in 
his sight. Reason might teach us to expect good from the mutual prayers 
and counsels of brethren from many and distinct portions of the heritage 
of God ; but we have a higher guarantee for it than the uncertain voice of 
human reason. God himself hath said : " It shall come to pass that there 
shall come people, and the inhabitants of many cities, and the inhabitants 
of one city shall go to another, saying, let us go speedily to pray before 
the Lord, and to seek the Lord of hosts. I will go also." 

That our meeting may be for edification and profit to ourselves and oth- 
ers, permit us, brethren, to suggest a few topics to which your minds may 
be directed as appropriate subjects of consideration on an occasion of this 
kind. 

I. The true nature of a revival. 
I[. Indications of the need. 

III. Encouragements to hope for a revival. 

IV. Causes of the present deadness of the Church. 

V. Sins of the day as impeding the progress of religion. 
VI. Means of promoting a revival. 
VII. Necessity of the influences of the Holy Spirit. 
VIII. Evidences of a true revival. 

IX. Revival of religion essential to the success of missions. 

X. Aspects of Divine Providence toward the Church and the world. 
On these and kindred topics, such as the convention may adopt, we ask 

your prayerful study and your conscientious deliverances. Let prayers 
for the Convention itself be daily offered to God. Let it be like the gath- 
ering of the princes of the people, even the people of the God of Israel. 
Let this call be read in every pulpit, that the people may hear and join 
their hearts and voices with ours in fervent prayer for the revival of God's 
work among us. Let all obstacles and hindrances be removed out of the 
way of ministers and elders, so that they may attend without distraction. 
Let those who are blessed with abundance say to their ministers, we wish 
you to join the counsels of the Church ; here are the means, go, and may 
the blessing of God go with you. Fathers and mothers in Israel, you who 
have but few years to labor in the vineyard on earth, but who sigh with 
deep anxiety for your children, whom you must soon leave behind you, 
let us have your prayers and your sympathy at the Throne of Grace. 
Young men, on whom the burden of the work of God must soon rest, 



222 



THE CHURCH MEMORIAL. 



enter our list, and by the united work of all in this matter, under the bles- 
sing of Zion's King, this Convention may be the brightest spot in the his- 
tory of our day ; the dawning of a new epoch in the Church of God ; the 
fulfillment of that blessed promise, when the Lord will create upon every 
dwelling place of Mount Zion, and upon all of her assemblies, a cloud and 
smoke by day, and the shining of a flaming fire by night, for upon all the 
glory shall be a defense. Behold I create Jerusalem a rejoicing, and her 
people a joy. 

A committee of reception will be in attendance, to furnish suitable ac- 
commodations for all who shall favor us with their presence. A cordial 
welcome will be given you in the humble dwellings of your brethren. 
[Signed by 30 Ministers and 23 Elders.] 



XL — Convention at Xenia for Prayer and Con- 
ference. 

Convention of Reformed Churches, embracing Ministers, El- 
ders and members of the Associate, Associate Reformed and 
Reformed (Old and New School) Churches, met in the Associ- 
ate Reformed Church in Xenia, March 24, 1857, at 7 o'clock 
P. M. On motion of Rev. J. P. Smart, the Convention was 
called to order by the appointment of H. M'Millan, D.D., Chair- 
man pro tern. On motion of Rev. R. D. Harper, Rev. R. H. 
Pollock was chosen temporary Secretary. 

The Convention united in singing a part of the cxvi Psalm. 
Prayer was offered by the President. 

ROLL OF MEMBERS. 
ASSOCIATE CHURCH. 

Ministers — Drs. Rodgers, Beveridge, Wilson; Revs. R. H. Pollock, D. W. Collins, Jas. 
Wallace, J. S. Rankin, J. W. McFarland, J. B. Clark, R. Forester, J. M. Henderson, S. 
C. Reid,Thos. Brown, J. C Murch, H. H. Blair, D. Blair, J. P Smart, J. Dean, W. H. 
French, D. H. A. McLean, S. B. Reid, C Cummins, R. Wallace, I. N. Laughead, M. Ar- 
not, H. McHatton, J. L. Bull, R. D. Williamson. 

Elders— A. Collins, S. Briggs, J. Taggart, John Dean, D. H French, David Brown, G. 
Monroe, T. H. Dissert, W. Torrence, Joseph Morrow, R. S. Bull, John Winter, Jas. Orr, 
Wm. Collins, Robert Brown. 



THE CHURCH MEMORIAL. 



223 



ASSOCIATE REFORMED CHURCH. 

Ministers — Prs. Pressly, Kerr; Revs. R. A. Browne, R. Gracey, W. A. Mehard, R. D. 
Harper, R. K„ Campbell, W. Lorimer, W. H. Andrew, A. Young, G. W. Gowdy, N. C. 
Macdill, D. G. Bradford, J. R. Walker, J. P. Wright, J. Clokey, W. C. McCune, J R. An- 
derson, J. M. Gorden, C. T. McCaughen, William Davidson, J. K. Andrew, D. Paul, A. 
Ritchie, J. Y. Scouller, J. Comin, J. S. Robertson J. McHatten, J. F. Huchison, S. W. 
McCracken, G. D. Archibald, J. C. Steele, D. Macdill, J. N. Dick, J. H. Peacock, S. Wal- 
lace, J. T. McClure, R. E. Stewart, A. Aten, W. H. Prestley, P. Monfort, A. Rankin. 

Elders— J. Kissick, Wm. Harvey, Jas. Dallas, W. Gowen, A. Gowdy, John Finney, A. 
Galloway, J. C. Galloway, J. Harmon, J. B. McCracken, J. Bigger, S. Johnson, W. G. 
Hyndmon, Thos. White, R. Bradford, S. Barnett, J. Turnbull, Thos. Bigger, Joseph Sam- 
per, L. Munfort, E. Finney, J. Patterson, A. Byrd, J. Alexander, J. Hannon, A. Mc- 
Dowell, D. Millen. 

REFORMED PRESBYTERIAN, (0. S.) 

Ministers — Revs. J. B. Johnson, Robt. Hutchinson. 
Elder — Samuel M. Foster. 

REFORMED PRESBYTERIAN CHURCH. 

Ministers — Drs. McMillan, Heron, Wilson, Black; Revs. Wylie, Robt. McMillan, G. 
R. McMillan, G. McMillan, John McMillan, W. P. Shaw, J. A. Crawford, E. Cooper. 

Elders— Thos. Little, W. Russell, W. Gill, Geo. Shaw, D. McMillan, J. C. McMillan, 
Robt. Reed, J. S. Elliot, D. McQuiston, John Nisbet, Wm. McQuiston, John N. Ewer, 
John Miller, John Orr. 

CORRESPONDING MEMBERS. 

Rev. W. T. Finley, 0. S. P.; Rev. P. C. Prugh, Ger. Ref.; Rev. W. Perkins, Free Pres.; 
Rev. J. Bonner, Free Pres.; Rev. M. Russell, 0. S. P.; Rev. T. M. Hopkins, 0. S. P.; Rev. 
T. B. Wilson, 0. S. P. ; Rev. Dr. J. G. Monfort, 0. S. P. ; Rev. C. Adams, Methodist. 

The roll was imperfect, a number present not having enrolled 
themselves. "We are obliged also, for want of space, to omit 
the names of a large number of the laity who were members of 
the Convention. The whole number enrolled was 183. 

On motion, a committee consisting of four laymen was raised 
to nominate permanent officers and a business committee. The 
Chairman appointed the following persons • Messrs. John Alex- 
ander, of the A. R. Church ; J. C. M'Millan, Ref. Pres. Church, 
(N. S.); Geo. Munroe, Asso. Pres. Church ; and S. M. Foster, 
Ref. Pres., (O. S.) 

The first item specified in the call — the nature of a true revi- 
val — was then taken up, on which Prof. Young was invited to 
address the Convention, he having been previously invited by a 



224 



THE CHURCH MEMORIAL. 



committee of those issuing the circular to prepare an address 
for the opening of the Convention on this subject. 

The congregation sung Ps. cxxxii, 13-18 verses. Prayer 
by Rev. J. Clokey. 

Prof. Young then addressed the Convention. He said : To 
know the nature of a true revival of religion, we must know the 
object of it, and the means by which it is to be secured. All 
these means promote growth of grace in the heart and life of 
the Christian. Paul recognizes the unity of the faith as a lead- 
ing object in connection with this Christian growth, and de- 
scribes these attainments in connection with instrumentality, and 
he affirms the unity of the Spirit in connection with diversity of 
gifts. " He gave some apostles, and some prophets, and some 
evangelists, and some pastors and teachers, for the perfecting of 
the saints, for the work of the ministry, for the edifying of the 
body of Christ, till we all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a perfect man, unto the 
measure of the stature of the fullness of Christ. The great ob- 
ject in bestowing these gifts was to bring Christians to a unity 
of faith, and to a perfect man in Christ Jesus. He then con- 
sidered the object and result of these gifts, and in this he dwelt 
on them in detail. Some apostles. Explained their office. It 
was indispensably necessary, besides the ordinary gifts of the 
ministry of word and doctrine, and their being clothed with mi- 
raculous power, that they should have seen the Saviour, as he 
was even seen of Paul as of one born out of due time. Hence 
there could not be a succession in the apostle's office. Proph- 
ets — they who not only foretell future events, but teach, and 
deliver God's message sent by them. With the last of the 
apostles that office ceased. Evangelists — those sent occasion- 
ally, and on different missions. Pastors and teachers — to give 
instruction in the word, depending on the Spirit in every case — 
feeding the flock as shepherds, and instructing them in the way. 
The preaching of the gospel in all that is comprehended in the 



THE CHURCH MEMORIAL. 



225 



word is our duty. All these offices were given for the " per- 
fecting of the saints, the work of the ministry, the edifying of 
the body of Christ." " Perfecting " — there is a uniformity in 
this — first the blade, then the ear, then the full corn in the ear 
—a growing in grace. He then proceeded to show why a liv- 
ing ministry is requisite. "We have the Divine will revealed in 
the Scriptures — and science is now widely and generally spread 
— and why are not these enough? The Head of the Church has 
not so arranged it that these are sufficient. The voice is made 
to come to the heart, and the heart is made to feel the sympa- 
thies of the heart. The minister of the gospel is compassed 
about with infirmities, that he may be able to sympathize with 
others under like infirmities. Men will not deal faithfully with 
the written word, and therefore need one to bring it to bear on 
their consciences. Hence ministers are to entreat and rebuke 
with the love of Christ glowing in their hearts, and with the 
knowledge of the worth of an immortal soul ; and they must 
preach Christ not only as the author, but for the sake of purity 
and peace. Thus the perfecting of the saints is a gradual and 
progressive work, and it requires a living ministry. " For the 
work of the ministry." The ministry has a work. He illus- 
trated this point, by referring to the necessity of division of 
labor. No mind can master all things, and so with the ministry 
in their work. The apostles themselves had different gifts, and 
consequently each had that work to do for which the Spirit, the 
Holy Spirit, gave them that preparation that is necessary to 
success in every duty. They entered into every village, de- 
pending on those to whom they ministered for the means to 
carry it on. They recognized the ministry as their work, and 
refused to serve tables. Have ministers been supplied with the 
means of giving themselves, without care, to this work ? If of 
our own choice, when there is no necessity upon us, we give 
ourselves up to other work, wo unto us. If we do it from 
want, what a burden rests on others, who thus hold them back 



226 



THE CHURCH MEMORIAL. 



from their work by withholding the means. So Paul charged 
Timothy: "Take heed unto thyself, and unto the doctrine; con- 
tinue in them ; for in so doing thou shalt save thyself and them 
that hear thee " — " Preach the word ; be instant in season, out 
of season " — " Watch thou in all things, endure afflictions, do 
the work of an evangelist ; make full proof of thy ministry." 

" Edifying of the body of Christ." Body of Christ denotes 
His Church ; edifying signifies a building up. It will not do to 
preach morality alone, but the apostle here appeals to our social 
position, as represented by a building joined together in all its 
parts, or a body having many members and yet one body. We 
must build up His kingdom, for this the instrumentality has 
been given of God. He then made an appeal to all — especially 
to non-professors — to acknowledge Christ. The work is pro- 
gressive. There are shades of difference in the opinions of those 
who hold fundamental truths, not inconsistent with the grand 
results sought, viz : " Unity of the Spirit." Even in heaven all 
are not equal in clearness of knowledge nor degrees of enjoy- 
ment. The results of God's chosen instrumentality furnish a 
profitable theme for improvement. With all man's fickleness, 
carnality and worldly-mindedness, what a glorious being he is, 
when God puts His Spirit in him and transforms him. And 
can it be a matter of no consequence whether such a being is in 
misery or in happiness ? The word, and all instrumentality to 
save, demand that we properly estimate the value of our salva- 
tion. How is this to be accomplished ? You cannot expect 
others to give up their affairs to attend to yours. As it is in 
temporal, so it is in spiritual affairs. Whilst there is a work in 
the Church, every one must be seriously employed for himself. 
Parents must exercise a carefulness over their children. Nor 
must we stop with our own households, but extend our work 
wherever God gives us opportunity. He concluded by craving 
pardon of his brethren for whatever was aside of the subject, as 



THE CHURCH MEMORIAL. 



227 



in the midst of his professional labors, and under affliction, he 
had not enjoyed one hour of thought upon this subject. 

After the close of the address, the Nominating committee re- 
ported as follows : 

Business Committee — R. D. Harper, A. R. Church ; J. P. 
Smart, A. Church; J. P. Crawford, R. P. Church; G. D. 
Archibald, A. R. Church ; G. R. M'Millen, R. P. Church ; R. 
H. Pollock, A. Church. 

PERMANENT OFFICERS. 

For President — Rev. Dr. Pressly. 

Vice Presidents — Dr. Rodgers, A. Church ; Dr. Wilson, A. 
Church ; Dr. Kerr, A. R. Church ; Prof. T. W. J. Wylie, R. P. 
Church, (N. S.) ; Rev. J. B. Johnston, R. P. Church, (O. S.) 

Secretary — A. W. Black, R. P. Church. 

Corresponding Secretary — R. A. Browne, A. R. Church. 

To Prepare an Address — Dr. Beveridge, A. Church ; Prof. 
Young, A. R. Church ; Dr. M'Millen, R. P. Church ; Rev. A. 
M. Milligan, R. P. Church, (0. S.) 

The report was adopted. 

Rev. J. P. Smart moved that when the Convention adjourn, 
it adjourn to meet at 9 o'clock A. M. to-morrow morning. 
Motion adopted. 

Rev. R. A. Browne said this was not a business Convention. 
These preliminary matters were perhaps well enough, but he 
had come to attend a prayer-meeting for a revival, and he hoped 
the Convention would proceed to that business now, to-night. 
We had come together not to talk about revivals, but to have a 
revival. He wanted a prayer-meeting to-night. 

Similar remarks were made by others ; and it was concluded 
to fix the hour of meeting at 8 o'clock in the morning. The 
meeting was then concluded by prayer by Dr. Pressly. 

Thursday, 8 o'clock, a. m. — Convention met — Dr. Pressly 
in the chair. Exercises commenced with singing Psalm lxvi, 



228 



THE CHURCH MEMORIAL. 



16. The President read a portion of the Scriptures. Prayer 
by Dr. Beveridge. 

On motion of Rev. Dr. Black, 

Resolved, That all ministers and other members of all other evangelical 
bodies who may be present, be invited to sit as corresponding members. 

The Convention continued its devotional exercises. Sung 
Psalm xc, 13, to end. Prayer by Rev. J. B. Johnston. Sung 
Psalm cii, 16-22. Prayer by Rev. Gavin M'Millen. Suspended 
the devotional exercises to hear the report of the Business com- 
mittee, which was as follows : 

1. Resolved, That the devotional exercises of the Convention be under 
the direction of the presiding officer. 

2. Resolved, That we deem it for edification, that those who are called to 
lead the devotions of the Convention should make their exercises brief. 

3. Resolved, That the following topics demand the special attention of 
the Convention: 1. The true idea of a revival of religion. 2 The indica- 
tions that the Church needs a revival of religion. 3. The encouragement 
to hope for a revival of religion. 4. The causes of the present deadness 
of the Church. 5. The sins of the day as impeding the progress of religion; 
Sabbath desecration ; worldly mindedness ; slavery. 6 The means of pro- 
moting a revival of religion. 7. The necessity of the influences of the Holy 
Spirit in promoting a revival. 8. Evidences of a true revival. 9. Revival 
of religion essential to the success of the work of missions. 10. The as- 
pects of Divine Providence towards the Church and the world. 11. The 
history of revivals. 12. The preaching of the gospel as connected with 
the revival of religion. 

4. Resolved, That those who lead in the discussions be requested to pre- 
sent the topics selected in the form of a resolution. 

5. Resolved, That in the discussions of the Convention the speakers be 
limited to ten minutes. 

The report was received and unanimously adopted. 

The devotional exercises were resumed by singing Psalm 
lxxxix, 13-18. Prayer by Rev. H. H. Blair. Sung Psalm 
lxxx, 14, to end. Prayer by Rev. Dr. Herron. 

Communications were received from brethren in New York 
and Philadelphia, and from Rev. B. Waddle, New Concord, 
Ohio, expressing sympathy with the objects of the Convention, 
and praying for its success. 



THE CHURCH MEMORIAL. 



229 



On motion of Dr. Black, 

Resolved, That this Convention rejoices in the reception of these cheer- 
ing communications, and respond to them in the same spirit in which they 
are sent. 

Ordered that they be engrossed in the minutes. They are as 
follows : 

Philadelphia, March 22, 1858. 
To the Ministers, Elders and Members of the Associate, Associate Reformed, 
and Rejormed Presbyterian Churches, met for Prayer and Conference in the 
town of Xenia, Greene County, Ohio. 

Dear Brethren: — The association composed of the ministers and 
elders of the above named Churches in this city, have appointed us a com- 
mittee to address you a letter in response to a circular sent by you to the 
brethren of these Churches, and to express their sympathies with you in 
the object of your meeting, which we accordingly do with great pleasure. 

Our hearts, dear brethren, have been greatly refreshed by the intelli- 
gence received through your circular, that you have called a Convention 
of the ministers, elders and members of these Churches, from different 
parts of the country, with the view of deliberating concerning the inter- 
ests of religion, and of pouring out your hearts in united, and earnest, 
and persevering prayer, for a revival of practical godliness in our several 
Churches. 

In this circular you have kindly invited us to meet with you on this in- 
teresting and solemn occasion. It has been with some of us a matter of 
serious consideration whether we should not, for the time being, forget 
any other claim upon our time and attention and joyfully accept your in- 
vitation to meet with you. There are considerations, however, which we 
think will prevent us from yielding to these first promptings of our hearts. 
Among these we may mention the fact, that the present time is, in this 
city, marked by events of the most extraordinary character. A mighty 
influence is at work in this section of our land. Never, in the history of 
our country, has there been such an awakening among all classes of the 
community to the interests of religion. In different parts of our great 
city assemblies are being held every day, in which persons are drawn to- 
gether by the thousands, filling to their utmost capacity, the largest halls 
and Churches in our city. Merchants are leaving their stores, professional 
men their offices, and mechanics their shops, in the business hours of the 
day, that they may hear and proclaim the word of salvation by Jesus 
Christ, and pour out their hearts in prayer to Almighty God for his bless- 
ing. But we need not tell you of these things. Doubtless you have 
heard of them, and doubtless they have awakened your deepest concern. 



230 



THE CHURCH MEMORIAL. 



Our object, more particularly, in referring to them now, is to assign a rea- 
son why, in the present state of things among ourselves, it appears to us 
that God, in his providence, is making it our duty to remain at our posts 
that we may await the issues of this mighty work, and be prepared for 
whatever the crisis may demand. 

Perhaps you would like to have an expression of our views in relation 
to this extraordinary awakening. We cannot, in a letter, give a full ex- 
pression of these. Let it suffice to say that we have earnestly pondered 
the matter, and in our ministerial association have exchanged our views 
in relation to it, and have come to the conclusion, that while there are as- 
sociated with it some things which we do not approve, yet it should be re- 
garded as the result of a special outpouring of the Spirit of God. Such, 
dear brethren, are our present convictions. With thankful hearts we 
recognize in this great movement the finger of God, pointing to a better 
state of things in the land ; and in it, too, we hear the voice of our great 
Captain calling upon us to arouse ourselves to a more vigorous conflict 
with the powers of darkness. This conclusion, dear brethren, has been 
not a little strengthened by the reception of your circular, breathing a 
spirit so much in union with the signs of the times, and the feelings they 
have awakened in our hearts. 

It will doubtless rejoice your hearts to know, as you urge us to united 
prayer, that in some of our Churches we have been meeting daily through 
the past week, or more, for this special purpose, and we have reason to 
hope thus far that our meeting has been attended with good results. 
While thankful for any manifestation of the Lord's goodness, in this re- 
spect, we would at the same time desire to be found watching, lest the 
great adversary of souls, through our sinfulness, may get an advantage 
over us. We ask you, dear brethren, to help us by your prayers. 

It will, we doubt not, dear brethren, encourage you to know that while 
you are assembled in Xenia to plead with God for a revival of His work, 
the ministers, elders, and members of these three Churches are gath- 
ered together in one place, in this city, to invoke upon you and upon 
ourselves, the blessings of the God of Zion. We shall, therefore, though 
absent in body, be with you in spirit; and though many miles separate us 
from each other, it rejoices our heart to think that your prayers and ours 
will meet together at that throne on which sits that glorious Being, whose 
resources are infinite, and before whom there is no distance. 

Brethren, go on in the blessed work in which you are engaged. Let the 
guilt and wretchedness of a lost world — let the sad and sinful recreancy 
of the Church in carrying out her high commission — let the responsible 
position you occupy as Christinns, and ministers, and teachers of youth in 
our seminaries — let the promises of your exalted Saviour, and his crown- 
rights as King of Kings and Lord of Lords, urge you to pray and labor 



THE CHURCH MEMORIAL. 



231 



with one mind and with one heart, for the consummation of those holy 
desires with which, we trust, the Spirit of God has inspired your souls. 
" The blessing of the Lord be upon you 5 we bless you in the name of the 
Lord." 

Joseph T. Cooper, ") 

Alex. G. M'Auley, > Com. of Asso. 

Geo. C. Arnold, ) 

Members of the Association present at this meeting : 
Associate Church — Francis Church, Thomas H. Beveridge, 
James Price. 

Associate Reformed Church — Robert Armstrong, J. B. Dales. 
Reformed Presbyterian Church — Wm. Sterrett, S. P. Her- 
ron. 

To the Brethren, Ministers, Ruling Elders, and others, to meet in Convention 
for prayer and Conference in Xtnia, Ohio. March 24, 18-38: 

Dear Brethren in Jesus Christ :— We have received your circular. 
We approve your proposal, and we hail you in the name of Christ while 
you gather round the Throne of Grace, to seek a new baptism of His Holy 
Spirit from above. 

There is a great power in prayer. Power to avert evil, to command the 
blessing, and " to move the hand that moves the world," that it may be 
opened to dispense revival to the Church, and salvation to sinners ready 
to perish around her. Let this power be used, dear brethren, by you. God 
has promised to give His Holy Spirit to them that ask Him, and laying 
hold of this promise by faith, you may confidently expect that the bless- 
ing for which you may agree to ask will be dispensed. 

The progress of vice and immorality in our country, generally, and in 
large cities in particular, is fearful ; and the Church, under God, must stay 
its advances or we are lost. 

The formalism, the worldliness, the disaffection, and the inactivity of 
the Church herself, show that the fervor of religion is greatly wanting 
within her pale, and that she needs revival from the presence of her Lord. 

The want of the day is an increased spirituality, and for this, as we un- 
derstand it, it is the object of your assembly to seek. 

An awakening of the public mind to the importance of religion, is now 
existing in our city and its vicinity. It pervades all classes. It leads men 
to social prayer, to the hearing of the gospel, and to inquiry for salvation 
through Jesus Christ. It has been, so far, characterized to a very great 
degree, by the absence of mere animal excitement, and of unusual means 
for affecting the minds of men. And we trust that it will be productive 
in the issue of great and lasting blessings to the world. So far as we find 



232 



THE CHURCH MEMORIAL. 



it in accordance with the spirit and order of the gospel, we rejoice in and 
desire to advance it. Let us request you, dear brethren, that when you 
gather in your holy convocation, you will remember before God the large 
cities of our land, where Satan's seat is, and where it is our lot to labor for 
our common Lord and Master. 

We trust that some of our brethren will be able to meet you in Conven- 
tion, and from such you will receive more extended information on these 
subjects. We will therefore conclude by saying that we have read your 
circular in our Churches ; we have made your meeting a subject of special 
prayer, and it is highly probable that at the same hour on which you 
meet, assemblies among ourselves which have been advised of yours, will 
be joining with you in supplication at the Throne of God. That you may 
enjoy the presence of the Master of Assemblies, and be made joyful in 
His house of prayer, is, respected and dear brethren, the prayer of yours, 
in the gospel of our common Lord and Master. 

(Signed) 

John N. M'Leod, James Brown, And Crawford, 

Hugh H. Blair, James Young, J Patterson, 

John Brash, Geo Sanderson, Alex. M'Farland, 

Alex. Clements, James M'Gay, George Bruce, 

A. C. Junkin, Alex Knox, Robert Biggart, 

James Thompson, T. B Tallman, James Dickson, 

James B. VVhitten, John J. Palmer, Hugh Downs, 
James Dinsmore, Henry Harrison, Wm. Frazer. 
David Douglas, 

New York, March 22, 1858. 

To the Ministers, Elders, and Members of the Associate, Associate Reformed, 
and Reformed Presbyterian Churches, to meet in Xenia, March 24, 1858, the 
undersigned sends greeting : 

Present engagements in Muskingum College render my bodily presence 
among you impracticable ; but my spirit shall be with you. Brethren, my 
heart's desire and prayer to God is, that your united prayers and delibera- 
tions may be so influenced by the Holy Ghost as to bring a large revenue 
of glory to the Lord and much good to our Church. 

The ten topics contained in the circular, and on which prayerful study 
and conscientious deliverances are respectfully asked, are pertinent, sug- 
gestive and important. In reference to most of them, I would much 
rather receive instruction than attempt to instruct my brethren. Each of 
us may edify himself in some degree, by meditating prayerfully upon 
these momentous topics. By throwing our thoughts together as common 
stock, we may edify one another. Let us, then, dear brethren, look at 
these topics, severally, in the light of divine revelation. In that purest 
light we may see clearly. 

A revival, such as we would gladly see produced, and desire to be in- 
strumental in effecting, must be in its nature religious. Neither supersti- 



THE CHURCH MEMORIAL. 



233 



tious nor fanatical. We think that reverence for divine authority, and an 
earnest desire to acknowledge the Lord in all our ways, enter largely into 
the nature of a true revival. A truly religious revival must be spiritual. 
" Not by might, nor by power, but by my Spirit, saith the Lord." To each 
newly regenerated soul, as well as to every lively and rejoicing believer, it 
may be said, "you hath He quickened." 

There are sinners, by thousands and tens of thousands in our land and 
other countries, yet dead in their trespasses and sins — also many profes- 
sors of Christianity whose graces are languishing, and who do little, in- 
deed, for the honor of the Great King. Awful indications of the pressing 
need for a true revival of religion throughout Christendom, to be extended 
to earth's remotest bounds, and to ocean's wildest shores. 

As for encouragements, what stronger ones could we wish for than 
those set before us in the prophecies and promises of the true and faithful 
word, viewed in connection with the doings of the Lord, which are now 
marvelous in our eyes? Is there not a noise among the dry bones of Is- 
rael? Will not this noise be followed by a shaking and a gathering? 
Should we not prophesy unto the wind and say, "Thus saith the Lord 
God ; Come from the four winds, 0 breath, and breathe upon these slain 
that they may live." Every angel that hath the everlasting gospel to 
preach to them that dwell on the face of the earth, may with incredible 
velocity speed his way from city to city, and from land to land. And 
what one laborer does in the great field of the world, may be telegraphed 
almost in the twinkling of an eye, to another distant laborer in the same 
wide field. We are encouraged to hope for a real and speedy revival. 
Hindrances to a revival are earthly, human and Satanic, but not insuper- 
able. The Lord reigns. He can bring light out of darkness ; and order 
out of confusion ; and good out of evil. 

Let us realize the necessity of the influences of the Holy Spirit, while 
we prayerfully, patiently and perseveringly employ the means of divine 
appointment for the conversion of sinners and the comforting of saints. 
Seeing that everything which glitters is not gold, let us apply the Scrip- 
tural tests to revivals, and endeavor to separate the precious from the spu- 
rious. See the fruits of the Spirit — love, joy, peace, etc. Men do not 
gather grapes of thorns, nor figs of thistles. By their fruits ye shall know 
them. Sinners converted in a very remarkable manner, will likely make 
the best missionaries. 

Dear brethren, what we find to be done, let us do it in the name of 
Christ, and do it with our might. 

Yours fraternally, 

Benjamin Waddle. 

New Concord, March 23, 1858. 
16 



234 



THE CHURCH MEMORIAL. 



Devotional exercises resumed. Sung Psalm xlv, 3. Prayer 
by Rev. Gracey. Sung Psalm lxxii, 16, to end. Prayer by 
Rev. Mr. Hutchinson of Reformed Presbyterian Church. The 
President read the lx chapter of Isaiah. Sung Psalm cxxvi. 
Prayer by Dr. Rodgers. Took up No. 4 in report of business 
committee. Rev. J. Clokey spoke on this point. He said, sin, 
in whatever form found, lies at the foundation of this deadness. 
There may be, there are particular forms of sins, some within 
and some without the Church, but this deadness all comes back 
to ourselves. 

He offered the following resolution as expressive of his views : 

Resolved, That the defective application of the gospel, will account for 
the present deadness in the Church. 

He said : We neglect to apply the means of grace as the 
proper remedy, and as the proper means to restore growth and 
vigor. This misapplication appears when we compare what w r e 
are with what we ought to be. 

Here he showed that life, activity, and entire self-consecra- 
tion should characterize us, instead of the deadness everywhere 
prevalent. 

It appears also comparatively with what we appear to be. 
"We are not so lively as we appear to be. Too much like Sod- 
om of old, having a name to live, but we are dead. Had min- 
isters been on their watch-tower all the while, so much Sabbath- 
breaking and other like sins had not occurred. We have been 
watching sins in our sister Churches more than those coming in 
on us from the world. In the charge given to Sardis, she is di- 
rected to "strengthen the things that remain." This is the duty 
of the minister — to strengthen the weak. If ministers were 
instant in season and out of season, the present state of things 
could not exist. Here lies the minister's great responsibility. 
We ought to watch the signs of the times more closely, and fall 
in more carefully and faithfully with the movings of Providence 
in the world around us. We have not done our duty. 



THE CHURCH MEMORIAL. 



235 



Rev. Mr. M'Clure seconded the resolution. He thought the 
remarks of the brother were true and to the point. His expe- 
rience in observing the results, confirmed the truth of the re- 
marks. We had been neglecting our duty, and it was now time 
to perform it. 

Rev. H. H. Blair said : We must wait on God, and not trust 
too much to self. We must not go out of the means He has 
instituted, and substitute some ancient tradition or new inven- 
tion. We must use the right means, and then wait in faith and 
patience on God. There are two great sins of the day for 
which we do not exercise discipline, viz, pride and covetous- 
ness. Pride of sect, and personal pride. Pride cast down the 
angels that fell. Our hearts and the hearts of our people are 
full of pride. Covetousness, which is idolatry. Who ever 
thinks of disciplining a man for this kind of idolatry? We are 
a nation of idolaters. We worship gold ! We will not wor- 
ship a golden calf, but we will worship a golden guinea. God 
has smitten our idol, and, I trust, is now pouring out his spirit 
to turn us to Him. 

Rev. R. H. Pollock said this topic was of the first importance, 
and it would be well to inquire into the fact expressed in the 
resolution — a defective application of the gospel — in direct ref- 
erence to ourselves. We manifest a want of faith in God's 
means as applicable to all grades of society. When we see a 
respectable man coming into Church, we have hopes of him ; 
but the poor, despised and degraded we look on as hopeless, and 
in our pride disregarded. We forget that the gospel can reach 
down to the lowest and bring them up to God. Another reason 
for this condition of things was to be found in our covetousness. 
That covetousness which is idolatry has reached the ministers of 
the gospel as well as the farmers and business men of the land. 
Another reason was the backwardness and want of zeal among 
Church members in making personal effort. In these respects 
we have fallen far behind even Spiritualists and Universalists. 



236 



THE CHURCH MEMORIAL. 



Rev. Dr. William Wilson said that as these resolutions are to 
be printed, they will assume something of the importance of 
theological principles. He would be constrained to vote against 
the resolution as it now reads. It seemed to deny the need of 
the Holy Spirit, which he was sure was not intended. He 
moved to amend by inserting after " will account," the words 
" in a great measure." The amendment was accepted by the 
mover of the resolution. 

It was, on motion, resolved that the Convention meet this af- 
ternoon at 2 o'clock, and adjourn at 5 o'clock. 

Prayer by Rev. Blair. Adjourned until 2 o'clock P. M. 

Two o'clock p. m. — Convention convened; Dr. Rodgers 
presiding. Sung Psalm lxxxv, 5-10. Read Ixi chapter of Isa- 
iah. Prayer by Rev. Russell, of the Presbyterian Church, 
Clifton, Ohio. A telegraphic dispatch from Philadelphia was 
read, and is as follows : 

Philadelphia, March 25, 1858. 
Mr. J. G. McMillan: Large meeting last evening — three bodies for 
united prayer in concert with Convention. Three meetings this evening, 
Wylie's, Cooper's, and Sterrct's. Send immediately full dispatch about 
Convention. Work reviving all around. 

With you in spirit, Geo. H. Stuart. 

Rev. T. W. J. Wylie, J. C. McMillan, and H. H. Blair made 
some remarks in response to the dispatch. Rev. T. W. J. Wy- 
lie was instructed to send a dispatch in behalf of the Conven- 
tion to Philadelphia and New York in response to the dispatches 
received. 

Devotional exercises continued, and sung Psalm lvii, 7, to 
end. Prayer by Mr. Finney, Ruling Elder, of Mansfield, Ohio. 
Minutes of former sessions read and approved. The resolution 
under discussion at the time of last adjournment was taken up. 

Rev. J. M. Henderson said the want of an intelligent faith 
in God produces deadness in the Church. He mentioned sev- 
eral things in illustration of this, viz, ministers' distrust of God 



THE CHURCH MEMORIAL. 



237 



to give them a support or comfortable livelihood. The awaken- 
ing now shaking the land has resulted from pecuniary embar- 
rassments. Men have been stripped of the means of gratifying 
their carnal desires, and God has made use of it to turn their 
hearts to higher enjoyments. The want of discipline through 
fear that there will not be an increase in numbers. Members 
were admitted into the Church without giving satisfactory evi- 
dence of a change of heart, and the want of a proper estimate 
of the value of the human soul. Immense multitudes of souls 
are going to perdition, and we are asleep. 

Rev. Blair said : A want of faith lies at the root of a defective 
application of the gospel. God had brought the bodies here 
represented together, and it was a sign they ought to be one. 
We have not prayed together — such meetings are new. For 
forty years such meetings have not been witnessed. They mean 
that we have been in error heretofore, and teach us that we 
should be united in future. Another fault in the ministry was, 
that they preached too much in an abstract way. Religion has 
been too much regarded as an algebraic equation. Too much 
attention has been paid to abstract questions calculated to divide 
the Church. Religion has not been made a personal matter and 
brought home with sufficient directness and earnestness to the 
consciences of sinners. 

Devotional exercises resumed. Sung Psalm lxviii, 7—11. 
Prayer by Rev. Davidson. Remarks continued. 

Rev. Bradford said : Worldly mindedness is a great cause of 
deadness in the Church. Ministers love large salaries. The 
people labor for riches. Gain is the fond theme of discussion 
among Christians, instead of the interests of religion. The 
great wealth now in possession of the members of the Church is 
more for our shame than honor. Our Master had not where to 
lay his head. Should the servant fare better than the Master ? 
The Church, the ministry and members of the Church, have been 
trying to serve both God and Mammon. 



238 



THE CHURCH MEMORIAL. 



Dr. Beveridge suggested as an amendment the insertion of 
the words " exhibition and " before " application." He thought 
there was a want of proper exhibition of the grace of the gos- 
pel, and that this was a fruitful cause of deadness. The amend- 
ment was accepted. The resolution, as amended, reads : 

Resolved, That the defective exhibition and application of the gospel 
will in a great measure account for the present deadness in the Church. 

Devotional exercises resumed. Sung Psalm cxxii, 6, to end. 
Prayer by Mr. Jno. Euwer, of Newcastle, Pennsylvania. 

Took up the fifth item in the report, viz, The sins of the day 
as impeding the progress of religion, — Sabbath desecration, 
worldly mindedness, slavery. The understanding being that 
each speaker should name any other sins lie thought proper du- 
ring his remarks. 

Dr. H. McMillan said : More than eighteen hundred years 
ago the Saviour declared to his disciples, all power in heaven 
and in the earth is given unto me. It is needless to say how 
partially this commission has been fulfilled. Who is now preach- 
ing the gospel to the Jew? How can we have a revival when 
God's own Israel is neglected ? We are next to go to the Gen- 
tiles. We are commanded to preach to many nations and in 
many tongues, yet we have sinfully failed in our duty. A revi- 
val consists in leaving off our sins and doing our duty. There 
are corruptions in the Church. We are to carry the doctrine of 
the gospel in its purity. We are under the sixth trumpet. We 
must measure the temple and the altar of God as well as preach 
the gospel, before the Church is revived. Schism is a sin of 
the day. A divided Church is a weakened society. The stand- 
ard of piety is so low among us that if we did not see men bap- 
tized at the Church, or see them at the communion table, we 
would not be able to tell who are Christians and who are not. 
We cannot distinguish them from men of the world in the mar- 
ket or other places. We are not careful enough in admitting 
members into the Church. He commended the seeking of Zion 



THE CHURCH MEMORIAL. 



239 



better than all gold ; but a little wild-fire may sometimes get up. 
We would teach them to count the cost. I would take Jew or 
Gentile, or I would lift a man from the gutter if he says he loves 
the Lord Jesus Christ with all his heart. But if a good man, he 
will not be offended if I should warn him of the deceitfulness of 
the human heart, and ask him to pause and examine. 

Rev. R. A. Brown said : There are three millions of human 
beings in bondage in this land to whom the word of God cannot 
be preached. Our fearful complicity in this giant wrong is one 
great reason why God has made the heavens as iron and the 
earth as brass. These bondmen are God's poor. If we cannot 
reach the victims of this wrong, we can batter against the doors 
that shut us out. Cruel tyrants sometimes put out the eyes of 
their victims, but this system puts out the eyes of the immortal 
soul. It may grant a glimmer of light, as Popery does, but it 
is only a glimmer. This system claimed not toleration merely, 
but was a ruling power in the land. A dram of whiskey might 
procure the passage of a law which nullifies the law of God. 
We should utter our protest against this crime, and pray against 
it whenever two or three of us are met together. The eyes of 
many are on us to-day, looking up from every corner of the land 
to see whether a Presbyter ianism can rear its standard in behalf 
of the poor bondman. Through all the religious and political 
relations of this day, this is a vein of poison that corrupts and 
deadens the conscience — that whilst men should speak in thun- 
der tones, they only whisper. Mr. Brown offered the following 
resolution : 

Resolved, That in considering those sins which separate between us and 
our God, and justly shut up from our land the influences of His Spirit, this 
Convention feels called to utter its protest against the institution of Amer- 
ican slavery as a crime against Christ, our country, and humanity; and in- 
vite the cooperation of Christians of all denominations to labor and pray 
for its limitation and final extinction; and that God may pour out the 
spirit of repentance on those who directly or by complicity in ecclesiasti- 
cal or political relations, are involved in the fearful guilt of this sin; and, 
moreover, that God in pouring out His Spirit as floods upon the thirsty 



240 



THE CHURCH MEMORIAL. 



ground, would visit the three millions of His poor in our land, to whom 
the word of God is bound, hastening their emancipation and enfranchise- 
ment with that liberty wherewith Christ maketh his people free. 

Rev. M'Clure said he would vote against the resolution, be- 
cause it would do no good, and that he did not believe slavery 
had that deadening influence on the Church that the resolution 
represented. It was outside of our Churches represented here. 
He was opposed to slavery ; all his feelings were against it ; but 
he did not think we were called upon to take action on it here. 

Mr. Finney, R. E., spoke warmly in favor of the resolution, 
insisting that the Church was involved in the sin, and that it had 
a deadening influence — that it counteracted the law of God, the 
Higher Law, and forbid him to feed the poor and hungry who 
came to his door — and that we must not forget the poor in their 
distress, if we expect God to hear and revive his work among 
us. 

Dr. Beveridge suggested that the substance of the resolution 
would be in the address to the Church. 

Mr. Perkins, editor of the Christian Leader, said he thought 
if the resolution had not been offered, we might have put it in 
the address ; but having been brought before the Convention, 
its non-adoption would produce a false impression. He referred 
to the remark that it was outside the Church. Even if it was 
outside, Christ came to preach His gospel to the poor — but it 
is not outside. The Federal Government, in protecting it, and 
giving it a legal existence in the District of Columbia and else- 
where, makes us a part of the whole in our responsibility. Con- 
gress holds those slaves there, and as Congress has its represen- 
tatives partly from us, slavery then is ours. We must, as 
Christians, be correct politicians. He then mentioned an inci- 
dent connected with a prominent politician of the day. He fur- 
ther delineated the crushing influences of slavery in what he and 
others had suffered; he could not be permitted quietly and peace- 
fully to occupy a home on the Kentucky side of the Ohio river. 



THE CHURCH MEMORIAL. 



241 



because he was known to be anti-slavery. He alluded to the 
bonds under which a member of the Associate Reformed Church 
in Cincinnati is now lying, for being suspected of hostility to this 
giant wrong. 

Dr. Kerr thought the resolution should not have been intro- 
duced into this meeting on individual responsibility. That what- 
ever was brought before the Convention should come by consul- 
tation, or by the Business Committee. Expressed his hostility 
to slavery, but thought this resolution could do no good. 

Several other members briefly remarked, that whilst they were 
favorable to the matter of the resolution, it seemed to give un- 
due prominence to slavery as one of the sins of the day, to press 
a resolution on the subject, whilst the others were the subject of 
remarks only. 

The Convention did not seem willing to take a vote on the 
resolution then, and was adjourned to 7 o'clock. Prayer by 
Rev. Dr. Kerr. 

Seven o'clock p.m. — Convention met; Dr. Kerr presid- 
ing. Exercises commenced with singing the one hundredth 
Psalm. Chairman read the xiii chapter of 1 Corinthians. 
Prayer by Rev. ¥m. H. Andrew. 

Took up item second — The indications that the Church needs 
a revival of religion ; when Dr. Rodgers addressed the Conven- 
tion at length in accordance with previous arrangement. He 
began by quoting the language in the beginning of the cxxvi 
Psalm, " When the Lord turned again the captivity of Zion, we 
were like them that dream," etc. He then referred to what he 
would call a modern revival that occurred in Scotland in 1742. 
The Secession had separated from the Established Church. Wil- 
liston and other godly men were sleeping in the dust when this 
revival commenced. How unlikely, under such circumstances, 
that a revival should occur. And how did it commence ? A 
worldly minister that cared nothing for his flock was amusing 
himself by fishing. A man, who was a member of his congre- 



242 



THE CHURCH MEMORIAL. 



gation, came to him to borrow his horse. After some persuasion 
the man was induced to inform him of his purpose, which was 
to go to a Seceder minister to get him to baptize his child. He 
told the minister his reason was, that his congregation had no 
confidence in his piety. He was struck, went home and prayed, 
and found his old sermon designed for the next day would not 
do. He preached that day as he had never preached. There 
were no sleepers there that day. Conviction reached the hearts 
of many. As he came from the pulpit, the people crowded 
around him, and inquired what they should do. This was the 
beginning of that great work that went over Britain and ex- 
tended over our own country. When God's ministers and peo- 
ple become dissatisfied with the present state of things, and feel 
their need of a revival, it is a sign of a better day coming. If 
they are satisfied because they have a sound Catechism and Con- 
fession of Faith — yes, and Bible too — what good are they doing 
if the Spirit is not in them ? They are like the Church of Lao- 
dicea, in a most unfavorable state. One favorable symptom of 
the time is, a general dissatisfaction both in and outside the 
Church. They feel that there is something wrong. This is the 
feeling not of one, but of all — not in one locality, but in all lo- 
calities. I have heard it said, that it can be traced to the pecu- 
niary embarrassments of our time. I remember others, yet there 
was nothing like this feeling pervading the land. 

It is an indication of the designs of the Most High. Our 
meeting together is an evidence of this. A prayer meeting to 
which brethren have come from so great distances ! There is 
a feeling of dissatisfaction with self, and one object should be to 
deepen this feeling. I shall then call your attention to this point, 
the indications that we need a revival. We might take an ex- 
tensive view — even to the heathen world. But the heathen will 
not be revived except by a revived Church. Other nations 
once enjoying the gospel, have now given it up. Theo. Beza 
says that at one time there were 2,000 Protestant Churches in 



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243 



France, and where are they now ? Look, too, at the state of 
matters in our own land. Have you felt alarmed at the increase 
of crime in our land ? We might refer to all to show we need 
a reviving time. Civil rulers like Nehemiah are needed, and 
we might then have such, to restrain all forms of iniquity. 

But we must confine ourselves within narrower limits. Look 
at home — in every man's heart let him begin. 

1. Home evidences. Small number of candidates coming to 
the ministry. We need many, no other country where they are 
so much needed. Our population is constantly and rapidly in- 
creasing. Fifty years ago, the Scotch Presbyterian influence 
had a controlling power, now rationalism, infidelity and skepti- 
cism abound. What have we to meet this? Take all the 
Churches represented here, and Old and New School Presby- 
terians, if you please, and there is a decrease in the number of 
theological students, whilst our population is increasing. A 
famine, not of bread and water, but of hearing the word. 
What is the cause ? Some say because ministers are kept at 
starvation prices. Parents turn their children to some lucrative 
employment. This is a very business-like view of the matter. 
One that is prevalent, and ministers give strength to it — the 
secular press takes it up, and even fiction lends its aid, all warn- 
ing our youth against entering the ministry. After all this is 
not the cause. Offer them such salaries as bishops of England 
receive, all would be vain to raising up ministers in the Church. 
The cause is the declining, dead state of matters in the Church. 
Show us a revived Church, and you will find plenty offering 
themselves to the work of the ministry. See how it was after 
the day of Pentecost. They ordained elders in every city. 
Isaiah is an illustration — A seraphim touched his lips with a 
coal from the altar ; that coal was love : when he had touched his 
lips, a voice from the throne on high said, whom shall I send 
and who will go for us ? The Lord reads to him his commis- 
sion. All terrors from poor salaries not to be compared to the 



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terribleness of that commission. There was no drawback when 
the call had touched his lips and heart. Here is what we need ; 
we need our young men prepared as Isaiah was. People will 
come up to their ability, and even beyond their ability. I fear 
the consequences of the candlestick being removed is not felt. 
What did the Saviour say of such a ministry : " The harvest is 
great and the laborers are few, pray ye the Lord of the harvest 
that he would send send forth laborers into the harvest." We 
have but little of such prayers. One fact I can tell you of our 
own Church. Large and flourishing Churches grow in wealth, 
but do not feel that they ought to devote their children to the 
Lord — not like Hannah devoting her only child to the Lord. 
He here showed the danger of the candlestick being removed 
from its place. 

2. Brethren, a few words in respect to ourselves, and I take 
it all to myself. Let me ask you to look at our want of suc- 
cess. The gospel ministry is for the conversion of sinners, and 
for the perfecting of the saints. How little has it accomplished 
in our hands ! You have felt this subject, every renewed heart 
has wept over it ; sinners shun our ministry. How many in a 
year follow you to your closets ? The most of us will have to 
say, not one. And what advancement in holiness in our re- 
spective congregations? In self-denial and that godly life which 
should distinguish the Christian ? We have not been success- 
ful. What has been the cause ? Will not the Spirit give the 
blessing? True, but can a ministry under the influence of faith 
be so unsuccessful ? Look back to the day of Pentecost. As 
long as the Pentecostal spirit remained, there was continued 
success. When the reverse came, there came a reverse effect. 
The want of success may be the result of disqualifications — not 
baptized with the Spirit. Success of unconverted ministers is 
the exception, not the rule. The rule well laid down by the 
apostles was to be reconciled to God, and then seek to reconcile 
others. It may be objected, again, that some have been quali- 



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245 



fied, and yet failed of success. For instance, the case of Jere- 
miah, and even of the Saviour himself. Jeremiah was, in a 
measure, unsuccessful, but before we claim to be qualified as he 
was, let us try, if we feel as he felt. " O that my head were 
waters, and mine eyes a fountain of tears, that I might weep 
day and night for the slain of the daughter of my people." See, 
too, how when the Saviour came to the place in which His min- 
istry had been unfruitful, he wept over it, saying, " If thou 
hadst known, even thou, at least in this thy day, the things 
which belong unto thy peace ; but now they are hid from thy 
eyes." And where is our tenderness ? Paul could appeal to 
the elders at Ephesus that he ceased not to warn every one 
night and day with tears. 

3. A want of directness and explicitness in our ministry. He 
narrated an anecdote of Baxter and Bruce, showing their devo- 
tion to their work, and unwillingness to go to the pulpit without 
Christ's felt presence. Let us begin at home and get Christ to 
go with us to our pulpits. Can anything save us but an out- 
pouring of the Spirit of God on High ? The standard is so 
low that a man can be a Christian without self-denial, in order 
to increase the number of members. 

We are all aware that there are Christians in other Churches. 
In some of these they have run to an extreme, and on examina- 
tion require the applicant to tell even the place of his conver- 
sion. We have run into the opposite extreme. We have 
something more to do than simply to inquire whether a man is 
ignorant and scandalous. He ought to be able to tell us some- 
thing of the work of the Spirit. Are we safe in admitting a 
man that knows nothing of the work of the Spirit on the heart? 
Try conversation with these Christian professors, and see how 
little they know of the inner sanctuary of the soul. When they 
meet one drowned in distress, can they drop a word to such ? 
They can talk on everything else, but not a word about the 
Saviour. 



246 



THE CHURCH MEMORIAL. 



Family conversation too must not be mere catechetical exer- 
cises, but family talk on religion. Another matter. How diffi- 
cult a thing it is to keep up meetings for prayer. Is religion 
prospering among us when we cannot meet and pray and talk 
over the interests of our souls ? 

Another indication is, there is so little personal influence, one 
on another, or on an unconverted world. A revived Church 
will be a working Church. He referred, in illustration, to a 
British naval battle, where the watchword was, "England ex- 
pects every man to do his duty." Never will the Church pros- 
per until the watchword is, " Christ expects every man to do 
his duty." Is it necessary to name the grasping and worldly- 
mindedness of Church members ? Let me mention an incident. 
An agent stated he called on a certain non-professor, and asked 
him to contribute to send the gospel to the heathen. Pie said 
he would give $5 — it makes men better. He then asked to 
look at his subscription. Then he asked the agent, " Will the 
heathen perish without the gospel ?" He replied, " They 
would." "Do Christians believe that?" He answered, "Yes." 
He then said, " They were hypocrites ;" and pointing to a five- 
dollar subscription, he said, " That man paid five hundred dol- 
lars for a carriage, and now subscribes five dollars to send the 
gospel to the heathen ! Can that man believe there is a hell, 
and that the heathen will perish ?" Surely there is tainted 
Christianity. The speaker said, he knew a man worth fifty 
thousand dollars, and he gives only one dollar to the Bible 
cause. What will his infidel neighbors say ? The Church is 
taken possession of by the world. 

He closed with an earnest appeal to seek the Spirit of God 
to revive our own hearts, that we may be centers of illumina- 
tion. Let us feel more than ever the necessity of the work of 
Christ in our hearts, that we may be fitted for the work coming 
on, and that we may have reason to bless God for the revival of 
His work. 



THE CHURCH MEMORIAL. 



247 



Sung Psalm lxxvi, 7-11. Prayer by Rev. R. H. Pollock. 
The Convention adjourned, to meet to-morrow morning at 9 
o'clock. 

Friday, 9 o'clock a. m. — Convention met ; Rev. Rev. T. 
W. J. Wylie presiding. Sung Psalm cxlv, 1-7. Read the 
14th chapter of Hosea. Prayer by Rev. G. D. Archibald. 

The minutes were read and approved. 

Dr. Black moved the reference of the resolution on slavery 
to the committee on the address, for them to use as they saw fit. 

Rev. D. H. A. M'Lean said, if this was done with the de- 
sign to give the resolution the go-by, he should object. There 
was nothing fanatical in the resolution ; and if we were not 
prepared, to speak thus far we were not prepared for a re- 
vival. He had listened to the discussion without being in the 
least excited or disturbed in the equanimity of his mind, and 
would not now speak on the subject, were it not that he 
thought remarks had been made condemnatory of Bro. Browne 
for introducing the resolution that should not have been made. 
However great other evils are, this one had a deadening influ- 
ence on the Church. We were of one mind with other evan- 
gelical Churches in respect to Sabbath-breaking and the other 
great evils of the day, but on the subject before us we stood 
almost alone. Ought we not then to give a more distinct utter- 
ance on this than on other evils about which there was a unity of 
seniiment ? There was nothing fanatical in the resolution. It 
asks us to pray for the slaveholder as well as the slave. And 
shall we expect a revival and yet not proclaim to men, under 
the present awakening, all their sins ? If men are awakening 
all over the land, even in high places, does it not call on us to 
show them their sins when there is some hope they may be 
made to feel that they are sinners ? He hoped the resolution 
would receive the sanction of the Convention. 

Dr. Black remarked, that he supposed the members of the 
committee could be trusted as anti-slavery men, and he did not 



248 



THE CHURCH MEMORIAL. 



mean by his motion to treat the resolution with disrespect ; that 
he had no objection to the resolution ; he only thought that that 
was the proper direction to give it. 

Mr. M'Lean replied, that he did not oppose the motion 
through distrust of the committee, but preferred to have the 
Convention vote on it. 

Dr. Rodgers moved that the resolution be first adopted and 
then referred. 

Rev. H. H. Blair thought Sabbath-breaking was as promi- 
nent a sin among us as slavery, and we ought to have a resolu- 
tion on that and other sins as well as slavery. We were giving 
this an undue prominence by treating it different from other sins 
on which we had no resolutions. 

Dr. Kerr said it was due to the mover of the resolution to 
state that he had been requested to prepare and offer a resolu- 
tion on this subject. This justified his action in the matter — 
and that slavery was one of the sins named by the committee 
under the topics discussed at the time. 

Dr. Rogers withdrew his motion. 

Rev. Archibald moved that the resolution be incorporated in 
the address, and thus make the same disposition of it as had 
been made of other resolutions. 

Dr. "Wilson, of Xenia, insisted that the Convention commit 
itself either for or against the resolution, and asked that its ac- 
tion should be distinct and definite. 

It was then moved that " the resolution be referred to the 
committee to prepare an address to the Churches, with instruc- 
tions to incorporate it into that document, as the sense of this 
Convention." In this form it was adopted unanimously. 

Resumed devotional exercises. Sung Psalm cxliii, 6-11. 
Read the xliv chapter of Isaiah. Prayer by Rev. Prugh, Ger- 
man Reformed, of Xenia. Extracts from letters from George 
H. Stuart, Esq., of Philadelphia, were read. 

Rev. Dr. Herron here introduced to the Convention a colored 



THE CHURCH MEMORIAL. 



249 



man, by name Reuben Howard, who having purchased the free- 
dom of several members of his family, is now soliciting aid to 
remove them to a free State. Dr. Herron spoke of him as a 
man whom he had long known, and for whom at one time dur- 
ing his ministry in Virginia, he had performed the marriage 
ceremony. That he was a man of good moral character, and 
worthy of any aid that friends could give him. It was on mo- 
tion resolved that a collection be made at three o'clock this af- 
ternoon for the benefit of Reuben Howard. 

Proceeded to the consideration of topic sixth, viz : The means 
of promoting a revival of religion. 

Rev. Pollock said : Nothing but Divine power can render 
means effectual, therefore all means should be such as command 
the Divine approval. All would admit that those means Avere 
most efficient which Christ had appointed. He referred to the 
fact that the great revival under Edward's ministry had begun 
when he was preaching on the doctrine of election. We must 
have our hearts imbued with the love of Christ. He that 
preaches must feel what he preaches to others, and he must un- 
fold the doctrines of the cross, having his own heart warmed 
with the divine power of the Spirit. He did not believe it was 
right for ministers to make head-preparation on Sabbath morn- 
ing. Having previously made such preparation, he may study 
his sermon as closely as he can in connection with his own 
heart. He warned against public meetings carrying us away 
to the neglect of family and secret prayer. Nearly all revivals 
can be traced to private prayer. 

Rev. Clokey : We want information, so that w r e will know 
how to do when we return home. We are not so remiss in the 
use of the ordinary means, but probably we are in the small 
ones, the crumbs. He spoke of the case of the Eunuch. Philip 
was directed to join himself to him — and he directed him in 
journeying by the way. We should get up our prayer-meet- 
ings in the lanes and alleys, wherever we can get a chance. 
17 



250 



THE CHURCH MEMORIAL. 



Rev. Davidson : "What is a revival ? It is the Spirit ope- 
rating with means. How is such a revival brought about? 
Some men and women who could not restrain prayer, com- 
menced preaching everywhere. We must pray. The day of 
Pentecost was a day of prayer. All plans that can be laid 
down by us are worthless when the revival comes. The direc- 
tion to the apostles was, " Take no thought what you shall say 
in that day." So here we must pray for the outpouring of the 
Holy Spirit. The body grows from the inner life ; we have 
members that minister, but the cause of the growth is the inner 
life, that moves from the heart, sending forth its power over the 
whole body. So is the inner life of the soul, the life implanted 
and cherished by the Spirit. We need prudence and wisdom, 
but he would trust the Spirit. 

Rev. J. K. Andrew said : I can say in all honesty there is 
no other thing on which I have thought more than on this sub- 
ject. He would now say but a few things. What course should 
a pastor and people pursue to have a revival? 1. Humiliation 
and prayer ; fasting before God. 2. Get their minds specially 
directed towards this subject. No rule can be laid down for 
preaching. Get acquainted with the workings of the Spirit of 
God in the heart. He said he had made four unsuccessful at- 
tempts at the General Synod of the Associate Reformed Church, 
and two or three at the meeting of the local Synod, to get a day 
of fasting appointed. He still thought we need to observe such 
times. Ministers are not without their faults. They need more 
devotedness to their work. The babe that is born in the Church 
must be cared for. We need the influences of others. We 
need to have conference, and get others to keep alive the spark 
kindled within the soul. He would be glad to see a brother or 
sister call upon him in his study, even if it was on Saturday, 
with tears in his eyes, asking what shall we do for some poor 
soul? 

Mr. Russell, a lay member, expressed his satisfaction in being 



THE CHURCH MEMORIAL. 



251 



here. Quoted the passage, " Iron sharpeneth iron, so a man 
sharpeneth the countenance of his friend," (Pro v. xxvii, 17,) and 
made a few remarks on it illustrating the effects of the present 
meeting. He believed that this meeting was called of God. 
When the circular was read in his congregation, he felt he was 
ordered of God to come here, and he had come under this im- 
pression. He thought we ought to speak a little of our feelings. 

Dr. Black said he had been carried away with brother David- 
son's description of the Spirit's work, but he thought we wanted 
something more. The Spirit works by means. He related an 
incident of a revival work begun under a Mr. C. They held a 
series of meetings, he asked the people to pray for him, he 
preached on the expository plan, and the consequence was, a 
revival followed. The people had been very careless, and at 
first thought their pastor was bringing in new things, but under 
the plain exhibition of the gospel they soon began to look at 
things in a different light, and willingly cooperated with their 
pastor. He remarked, we must preach the doctrines of salva- 
tion to sinners. Plain, faithful, expository preaching, is needed. 
Mentioned what he had heard in a great convention, (under- 
stood to refer to Berlin.) One of its members had said that 
they had plenty of beautifully concocted sermons, but no exposi- 
tory preaching. The consequences were very apparent — a life- 
less people. 

Rev. J. H. Henderson said, prayer and preaching the gospel 
are approved measures. These ordinances should be observed 
privately as well as publicly. He said there were two great 
faults with us — spiritual indolence and false modesty. We 
must put off our spiritual indolence or slothfulness. It is the 
duty of ministers to deal with souls ; this is their appropriate 
business, and men are accessible, more accessible than Ave gene- 
rally think — they know it to be our business. We must also 
lay aside our false modesty. We must not be content with pul- 
pit exercises, but work all the while. He narrated an anecdote 



252 



THE CHURCH MEMORIAL. 



of the late Dr. W. They were traveling together in a stage 
coach, and having stopped for a change of horses, when about 
leaving, he observed the Dr. busily engaged talking to a little 
girl: he drew near to hear what he was saying to her, and 
found that he was talking to her about her Creator. He thought 
such instances afforded lessons we should learn. 

Dr. Rodgers said, the text "Receive ye the Holy Ghost," 
although addressed to those now dead, was addressed also to us 
all, and to be regarded as the standing command to the Church. 
It must be received willingly, and we must have a revival on 
God's terms. I use this term in an evangelical sense for a gos- 
pel instrumentality. Every man must begin with himself, and 
put away all hindrances to the reception of the Holy Ghost. 
And you must work ; put not only your hands but your hearts 
to work. We must labor outside our own congregations, and 
not confine all our time to them. He thought we had erred in 
this respect. 

Rev. R. A. Brown spoke of the revival as already begun. 
It is here, and what we need is the appropriate means to carry 
on this work. It is not your and my opinion a dying sinner 
wants to hear, but it is what God says ; Christ's promises 
brought to his particular case is what he wants, and what he 
needs. He spoke of the necessity of being baptized with the 
Spirit and love of the Divine "Word, and not draw near to God 
with the lips whilst the heart is far from him. 

[Mr. Orr, ruling elder, made some judicious remarks on the 
means to be used, the preaching of the gospel, faith in prayer, 
etc.; but unfortunately we were so situated at the moment that 
we could not report him.] 

Mr. Finney, ruling elder, said, there is much in this. Do your 
ministers and elders sufficiently expect an answer to their 
prayers ? He spoke of the anxiety with which men waited for 
an answer to a message sent to a friend, and applied it, showing 
how we ought so to wait on God for an answer to our prayers. 



THE CHURCH MEMORIAL. 



253 



Rev. Cummings would make a suggestion. Usually we dis- 
miss our congregations after the most solemn appeals. Ought 
we not to invite them to tarry for a time at Jerusalem until the 
Spirit is poured out upon them. He thought much good might 
be done in this way, especially when meeting in our school- 
houses and more private places for public worship. 

Rev. Harper presented the following resolution from a ruling 

elder, asking what measures should be pursued to advance the 

revival of true religion : 

Mfsolved, That it is the duty of this Convention to give an expression to 
our Churches in regard to the specific measures which should be adopted 
by our Sessions and members, so that a proper direction may be given 
to the present awakening on the subject of religion. 

This was referred to a committee consisting of Messrs. 
Rodgers, Black and Clokey. 

Adjourned : the benediction having been pronounced by the 
President. 

Two o'clock p. m. — Convention met. Rev. Dr. Samuel 
Wilson presiding. Commenced with singing Psalm li, 7-15. 
Prayer by Rev. John M'Millen. The presiding officer read 
from Isaiah, chapter Ixi. Minutes read and approved. 

Rev. G. R. M'Millen made some remarks, stating what they 
had been doing in Newcastle, Pa., and the favorable condition 
of things there. He expressed his belief in the necessity of 
ministers following the example set us by politicians, and 
preaching from "the stumn." He delivered a message from the 
Rev. Bradford, of the Free Presbyterian Church, Newcastle, 
expressing a desire for our success, and praying that God might 
be with us, as he believed it was the most important Convention 
of the age. 

Rev. D. Blair made a few general remarks in regard to the 
state of religion in his section of the country. He stated that 
the soil was poor, but good enough to grow Christians, and 



254 



THE CHURCH MEMORIAL. 



asked brethren to pray for them. Expressed his opinion that 
it was the best meeting he had ever attended. 

Rev. H. H. Blair spoke of the great demands of New York, 
and asked brethren to remember it and other great cities of our 
land. Whilst they were first in commercial importance, they 
were also first in wickedness. 

The committee appointed at last sitting now gave in their re- 
port. The report was adopted, and ordered to be published in 
conjunction with the address. 

Took up item seventh — The necessity of the influences of the 
Holy Spirit in promoting a revival. 

Dr. Wm. Wilson (who had been previously invited by the 
committee) spoke on this topic at considerable length, showing 
that without the Spirit nothing ever had been or could be ac- 
complished. 

Dr. Wilson said : The work to be done is the restoring the 
lost image of God to the soul. We are nothing, absolutely 
nothing, in this work. The only effectual agency in the conver- 
sion of sinners is the Spirit of God. Sinners often make a 
handle of the fact that there are divisions in the Church. But 
is it not an evidence of the power of God's grace, that the 
Church has been preserved, distracted as she has been ? This 
meeting testifies that there is faith in the Church, and faith is 
necessary to the outpouring of the Spirit. Man cannot approx- 
imate to the strength necessary to the saving of sinners — God 
only has it. He must be supreme in this work. The necessity 
of the Spirit is shown by the fact that the apostles were com- 
manded to tarry at Jerusalem until they should be baptized 
from on high. After this, how glorious was their success ! It 
was not long until the flag of Christ was waving triumphantly 
over the Eastern and Western Empire of the Caesars. We do 
not discourage the use of means. This position is not against 
their employment. No sensible man would embark in a mis- 
sionary enterprise without faith that this aid would be afforded. 



THE CHURCH MEMORIAL. 



255 



I am willing to join Associate and Associate Reformed brethren 
in protesting against sin, and in imploring the outpouring of the 
Spirit upon the Church and the world. 

[The above report of Dr. W.'s remarks we take from the 
Xenia Torch-Light. We were otherwise engaged at the mo- 
ment, and did not make a report. His address was a good one.] 

He offered the following resolution, which was the basis of his 
remarks : 

Resolved, That the influences of the Holy Spirit are absolutely, univer- 
sally, continuously and perpetually necessary to the existence and the 
entire success of the religion and the Church of our Lord and Saviour 
Jesus Christ. 

It was referred to the committee on the Address. 

Took up item ninth, viz : Revival of religion essential to the 
success of the work of missions. 

Rev. J. B. Johnston, Reformed Presbyterian Church, (O. S.) 
being called on, addressed the Convention at considerable length. 
He thought this proposition might be regarded as almost an 
axiom. If he was not mistaken, the present is a time of great 
want of success in foreign missions. He related an incident 
told him ten years ago, when exploring the mission field in the 
"West Indies. At one place fifteen years labor had been ex- 
pended, and only one convert. There is something wrong. We 
may take the Pentecostal period as our stand-point. In a short 
time from that event the Roman Empire was run over with the 
heralds of Christianity. A baptized, revived Church at work. 
Within that little time more work was done than has been done 
for hundreds of — shall I say sixteen hundred ? — years. Du- 
ring a part of this time the Popish Church made some converts, 
but the age that followed was a dark age for the Church. A 
few retained the Pentecostal spirit, but they were the Wal- 
denses, found in the valleys of Piedmont, and other kindred 
spirits, manifesting a true missionary spirit. The same spirit 
was seen and felt in the time of the Reformation and in the 



256 



THE CHURCH MEMORIAL. 



days of Knox — then the Church was in a reviving condition, 
and missions revived. 

He gave an account of the stirrings up of Infidelity and Ger- 
man skepticism, and at that very time the Christian spirit was 
stirred, and the British Bible Society formed. He then took up 
later periods, to show that as the Church revived, missions re- 
vived. He came to our time, just now. The wonderful facil- 
ities furnished for missions, and yet missionaries mourning the 
want of fruits. He named some of the facilities. We have 
men, and the means of making more fitted for the work, and we 
have schools all over the land, but mammon has our sons. We 
have money. The Churches represented here could support 
one hundred and fifty foreign missionaries, beside the home ma- 
chinery. The gold and silver abound, but they have not been 
consecrated to the Lord. We have a pure gospel to send, but 
we disgrace it. If our Christianity was in pure hands, it would 
be effective. But we have in our land covetousness, drunken- 
ness and slavery. They to whom we would send the gospel 
hear of these things, and they mock us. In addition to this, we 
will send out our own spirit with the gospel, which will beget a 
like spirit in others. 

Again, we are so divided at home as almost to paralyze our 
efforts abroad. We cannot form a solid phalanx before the 
heathen with a hand or an arm gone. I hail every honest effort 
at union. That good day will come, " Not by might nor by 
power, but by my Spirit, saith the Lord of hosts." This must 
be true, however pure the means. The head of the Church has 
given us no evidence that he will work without an instrument- 
ality of his own appointment. And what is this instrumentality ? 
A revived Church. That is the only instrumentality he will 
fully bless. He will bless those who have an abiding love for 
the salvation of sinners. See how it was with Paul, whom 
Christ ordained to evangelize the Gentile world, " My heart's 
desire and prayer to God for Israel is, that they might be saved." 



THE CHURCH MEMORIAL. 



257 



And the language of our Lord Jesus, " O Jerusalem, Jerusalem, 
how often would I have gathered thy children together," shows 
what an abiding love he felt for the salvation of sinners. Until 
we are brought to feel like the Samaritan, who did not follow 
the footsteps of either Priest or Levite, we cannot be successful 
in missionary operations. He illustrated the interest we ought 
to feel in missions, by the kind of feelings we cherish for friends 
when surrounded with or under a fatal epidemic. See, said he, 
the tens of millions going down to the grave without hope. 
They are our brethren — their souls cost as much as ours. Un- 
less we feel an interest in missions, how can we feel for them ? 
There are many reasons why Christ took our nature ; one is, 
that he might have a fellow-feeling for us in our infirmities. 
And when Christ was fitting his disciples to go as missionaries, 
he sustained them with the promise that the Father would be with 
them. If we cannot look for the Spirit in the promise, I fear 
we do not enter into the spirit of missions. The prediction that 
the gospel will be preached to every creature, must be fulfilled. 
Then will come the millenium. He narrated an incident, and 
concluded by saying that, whenever the Church is revived, she 
will send the gospel to the world ; and whenever a revived 
Church sends the gospel to the world, we will have a millenium. 

Dr. Beveridge, chairman of the committee on the Address, 
stated that they were ready to report. He moved that as Rev. 
Milligan was not present, the Rev. J. B. Johnston, who had 
examined and approved the document, be substituted in his 
place. 

Unanimously agreed to. 

The report was then read, and after some remarks by Rev. 
Mr. Adams and Dr. Pressly, unanimously adopted. [See page 
262.] 

Sung Psalm lxvii. Prayer by Rev. S. W. M'Cracken. Ad- 
journed until 7 o'clock. 



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THE CHURCH MEMORIAL. 



Seven o'clock p. m. — Convention met, Rev. J. B. John- 
ston presiding. Sung Psalm cxxxiii. Prayer by Rev. Lari- 
mer. 

Rev. Harper read a communication from Rev. A. G. Wal- 
lace, expressing deep interest in this Convention. 

Took up item third of the report, viz : The encouragement to 
hope for a revival. 

Rev. T. W. J. Wylie (by arrangement) proceeded to address 
the Convention. He said we had great encouragement — 

1. Because we have a faithful God. God the Father has 
given his Son to save an elect world. God the Son has accom- 
plished his work of redemption for them, and God the Holy 
Spirit is our ally in this work. Under such aid we must be vic- 
torious. 

2. The very object for which we live is an encouragement. 
Too much disposed to think we live for our own salvation. We 
do not live for this alone. One hour of the heavenly world 
would advance us more than a lifetime here. And if this were 
the only object, we would soon be translated to that kingdom. 
No, no ; it is for the conversion of a dying world. Then we 
have this encouragement, that we live not for ourselves but for 
Him who died for us. 

3. The exceeding great and precious promises in His word 
give us encouragement. These are a string of gems as present- 
ed to us in the word of God. Go back to Moses. Israel had 
departed far from God, yet his promise is that he will gather 
them from all nations whither the Lord their God had scattered 
them. So all through the book of Psalms the promises abound, 
and our hearts have been revived by them. So, too, Isaiah, 
when his lips were touched with fire, " in a little wrath I hid 
my face from Thee for a moment, but with everlasting kindness 
will I have mercy on Thee, saith the Lord, thy Redeemer. 
For this is as the waters of Noah unto me : for as I have sworn 
that the waters of Noah should no more go over the earth, so 



THE CHURCH MEMORIAL. 



259 



have I sworn that I would not be wroth with thee, nor shake 
thee." Dark as the firmament of Providence may sometimes 
be, it is studded over with stars to guide our way. Not only 
has he given us his word, but also his oath. 

4. From our very organization. Evangelical truth in pos- 
session of our Churches in reference to the evils of the day. I 
have heard it said that we need not expect the Reformed 
Churches to grow much, they are so rigid in doctrine and dis- 
cipline. The very reverse of this is true. The doctrines of 
the Bible are blessed for the conversion of the world. He re- 
ferred to the great champion (Spurgeon) of Calvinism in Lon- 
don, whom tens of thousands flock to hear. It was when Peter 
preached against human ability, and charged with distinctness 
their sins upon them, he converted so many. So with our truth, 
our modes of worship, cleaving to an inspired psalmody, expos- 
itory preaching, all give us a moral power and reason to expect 
the blessing of God on His own appointed instrumentality. I 
have thought that the Reformed Churches have been kept in 
existence like a spark in the midst of the ocean for such a day 
as this. If not, why have we not been absorbed by larger 
bodies ? I think we have been kept as custodians of the truth 
for such a time as this. Then we stand clear of those stumbling 
blocks that lie in the way of others. Slavery we have not in 
the Church, and to a great extent we are clear of the Sabbath- 
breaking of our day, and less of covetousness with us, although 
we have too much of it. But let us not indulge spiritual pride ; 
we are far below the standard. Still I think that these things 
show that our position is favorable — we have our Catechisms, 
our pastoral visitations, etc., and thus, we think, in a position 
ecclesiastically to expect that God will bless and revive us. 

One influence of these and similar Conventions is, to make 
the Reformed Churches see that they have the machinery, and 
instead of standing back as if the world would be converted by 



260 



THE CHURCH MEMORIAL. 



a miracle, they will go forward. They shall grow not from the 
children of the Church alone, but from the world around us. 

We have no reason to think that conversions under our min- 
istrations may not be as numerous as they were under Whit- 
field's. We have not dared to believe this, therefore our words 
fell lifeless and cold to the ground. Otherwise, under the Spirit 
of God, it would tell in its effects. 

o. From the very signs of the times we have reason to be- 
lieve that it is not long, it may not be more than ten years, until 
the millenium will come. There will be a conflict with the 
powers of darkness before that time comes. The hosts will be 
arrayed. The Spirit is gathering His own elect from all cor- 
ners of the world. Such meetings as this one are encourage- 
ments that the day of their redemption draweth nigh. That 
day will be to the redeemed as Noah's ark in the flood. All 
who are not in that ark will be destroyed. I need not refer to 
the workings of Providence — every country in the world is 
open to us. Surely, from all these signs we have an encour- 
agement to believe that God's " set time " has come. 

G. From such Conventions as this. Here are Christians 
assembled from different parts of the land to pray together. 
We have one faith, one hope, etc., etc. For years we have 
been resolving, now we seem to be ready to declare, we are 
one — so much unity of heart, of sentiment, of faith. All are 
brethren, and others are coming nearer to us. We are one, and 
we ought to act on this, and declare ourselves one. All these 
things give encouragement to expect the blessing, and we have 
felt that God is with us. 

Rev. H. H. Blair made some additional remarks. He re- 
ferred to the identity of the different branches represented here : 
in passing from one to the other, members are not required to 
change their views. He exhorted to cultivate the spirit of 
brethren in unity. 

Rev. Dr. Pressly moved that when the Convention adjourns, 



THE CHURCH MEMORIAL. 



261 



it adjourn to meet in Allegheny city, at 7 o'clock the Monday 
evening preceding the 3d Wednesday of May. 

This was unanimously agreed to, and the Associate Church 
(Dr. Rodgers's) designated as the place of meeting. 

Rev. Shaw moved that a day for fasting, humiliation and 
prayer be named by this Convention, and that it be recommended 
to all our Churches to observe it. 

After some time spent in an exchange of views, some seeming 
to prefer a day of thanksgiving and prayer, and others a day of 
prayer simply, the resolution finally passed unanimously, and 
the fifteenth day of April was designated. 

The business committee further reported a series of resolu- 
tions expressive of the sense of the meeting on the various 
topics discussed, which were adopted. 

The thanks of the Convention were tendered to the citizens 
of Xenia for their hospitality. 

Sung Psalm cxxvii. 

Prayer by Rev. Mr. Gordon. 

The chairman said that, by request, they would again sing the 
cxxxiii Psalm. 

Prayer by Rev. P. Montfort. Sung Psalm cxxvi. 

Father Montfort arose and said he wished to say a few words 
before adjournment. He was an old man, and had been through 
three or four seasons of a general awakening. Satan was full 
of devices, and in all these seasons had spread the idea that the 
millenium was coming. The same idea was beginning to pre- 
vail now. lie begged the Convention not to be deceived by it, 
and lay their armor by. They would yet find full use for it. 
lie fervently exhorted all to labor, watch and pray, for the end 
is not yet. 

Father Blair made some remarks. 

Closed with singing the last two verses of Psalm lxxii. 

The Convention then adjourned to meet in Allegheny city, at 
the time above mentioned. 



262 



THE CHURCH MEMORIAL. 



The Apostolic blessing was pronounced by the President. 
The large assembly then slowly and with evident unwilling- 
ness withdrew. 



ADDRESS 

To the Members of (he Reformed, the Associate, and the Associate Reformed 
Churches of the United States. 

Dear Brethren: A convention of the above named branches of the 
Presbyterian Church having met in Xenia, Ohio, to consult respecting the 
present state of religion, and measures for promoting a true and scrip- 
tural revival, have concluded to address you on these most important sub- 
jects. The position we have occupied among the Churches of Christ has 
been of a conservative character. We have been suspicious of innova- 
tions, and have stood aloof from those excitements which about the mid- 
dle of the last and the beginning of the present century have been gene- 
rally characterized as signal revivals of religion. While we do not doubt 
that the Spirit of God was to some extent carrying on a good work on 
these occasions, yet even the greatest friends of these revivals have gene- 
rally admitted that they were attended, especially toward the close of them, 
with a fanaticism calculated to expose religion to reproach. Still we ac- 
knowledge that Christ has in different ages and places granted special 
seasons of refreshing to his Church, and that such seasons are earnestly 
to be desired. That such a season is much needed at the present time, we 
think all serious persons who reflect on the signs of the times, will readily 
admit. We can however do little more on this and some other topics, than 
suggest some things for reflection. 

In proof that true religion has been declining, and that we much need a 
revival, a few evidences, out of the many which might be adduced, may be 
noticed. 

There has been for years past a manifest withholding of the influences of 
the Spirit. When the cause of religion has prospered, we have been told 
of hundreds and thousands being turned to the Lord under single sermons, 
and of ministers who were never known to have preached a sermon with- 
out being the instruments of bringing some to Christ. We have been told 
of ministers going to places where nothing was to be witnessed but drink- 
ing, swearing, fighting, and kindred vices, yet in a few days these same 
people were formed into congregations as distinguished for faith, good or- 
der and good works, as they had been for wickedness. We see not such 
evidences of God's presence in his ordinances now. Ministers often labor 
for years without satisfactory evidence of being honored as instruments of 



THE CHURCH MEMORIAL. 



263 



a single conversion, or of their being to any great extent useful in promot- 
ing the faith, the holiness, the comfort, or hope of God's people. 

Another evidence of the decline of religion we find in the prevalence of 
pernicious errors. The Churches of the Reformation, though of different 
lands, and called by different names, were to a remarkable degree one in 
the faith of the gospel, but now many of them are overrun with Socinian- 
ism, Universalism, Rationalism, Puseyism, and kindred errors. We fear, 
too, it may be said of the purest of them, that they have not been holding 
fast what they had attained, but have left their first love. 

The ordinances of worship have been in many instances corrupted, or 
so overshadowed with worldly pomp that they are assimilated to the car- 
nal ordinances of the Judaical dispensation, or the weak and beggarly 
elements of the world; and are stripped of that simplicity which becomes 
the gospel of Jesus Christ. Through a desire to increase the numbers of 
the Church, admissions to her communion have been made without due 
care; and for fear of giving offense, and causing her members to with- 
draw, the ordinance of discipline has been grievously neglected. It has 
been slightly employed by the rulers, and brought into contempt among 
the people. The will of the people has been substituted as the rule instead 
of the law of God ; and so no doctrine must be preached contrary to the 
public mind, no sin rebuked contrary to popular practice. 

Another unfavorable sign of the present time, is the levity which is man- 
ifested in respect to divine things. That word of God which he has exalted 
above his great name, is treated as a common thing. Instead of men's 
carefully searching the Scriptures, that they may know the truth, they are 
neglected, and their wholesome, sanctifying doctrines are often character- 
ized as mere matters of opinion or of unprofitable controversy. Many are 
ready to justify their sins or make light of them. Ordinances are lightly 
esteemed. Men say of the table of the Lord, that it is contemptible. 
There is a similar levity in respect to religious profession. People make 
light of their covenant with God. They vow, and afterwards for reasons 
of no weight, they make inquiry. This insincerity and unsteadfastness in 
covenant are frequently mentioned in the Scriptures as sins provoking God 
to forsake his people, and an evidence that they have forsaken him. 

The divisions which prevail in the Church are an indication of a decline 
of religion, and of God's controversy with us. If the Spirit were poured 
out upon us, one fruit would be the healing of these divisions. Ephraim 
would not vex Judah, and Judah would not vex Ephraim. But God has 
not been pleased to shine upon the counsels of His people so as to bring 
them all to see eye to eye. We may too justly say in regard to such coun- 
sels, " We grope for the wall as blind men ; we grope as those who have 
no eyes; we stumble at noonday as in the night." The angel of the Lord 



26-i 



THE CHURCH MEMORIAL. 



has divided us, and His favor has not yet been shown in gathering the 
dispersed of Israel into one. One of the deplorable effects of these divis- 
ions has been the weakening of the hands of the Churches in their mis- 
sionary operations, and impeding their success amongst the heathen. The 
field to be occupied is immense, the laborers are few, and the fruit of 
their labor is small compared with what might be expected if the Churches 
could all cooperate in this great work. 

In connection with these things may be noticed the general disregard of 
Divine judgments. Though punished less than our iniquities deserve, we 
have not altogether escaped some tokens of the Divine displeasure. Many 
of our chief cities have been burned with fire, portions of our country 
have been visited with pestilence, our pecuniary affairs have been de- 
ranged, many who were rich have been reduced to povert}'. There has 
been in many instances a fearful destruction of life among our citizens, 
and this frequently in a remarkable connection with the desecration of the 
Sabbath. The missionaries of different Churches in Hindostan have been 
exposed to great dangers, and many of them inhumanly butchered. The 
councils of our nation have been distracted. Corruption reigns almost 
unrebuked in high places. The holy law of God has been scornfully 
placed below the law of man. Our liberties have been threatened by 
atrocious and openly fraudulent attempts to impose the protection of 
slaveholding upon our free States, and to introduce this curse into our 
territories, and that in defiance of the well known wishes of the peo- 
ple. And, what is even to be deplored more than all these evils, 
though we feel them as evils, we do not regard them and deplore them 
as the judgments of God. Many who make profession of Christ's name 
are either silent respecting these things as tokens of God's displeas- 
ure, or take part with those who are doing what in them lies to bring 
down God's curse upon us. This is particularly true in regard to the 
oppression of the slave. And we can regard no revival as genuine 
which leaves the subject of it with the lash of the oppressor in his hand, 
and his bleeding victim at his feet. "Therefore thus saith the Lord; Ye 
have not hearkened unto me, in proclaiming liberty every one to his 
brother, and every man to his neighbor: behold, I proclaim a liberty for 
you, saith the Lord, to the sword, to the pestilence, and to the famine; 
and I will make you to be removed into all the kingdoms of the earth." 
(Jer. xxxiv, 17.) In consideration of the alarming increase of this in- 
iquity, and the desperate attempts made to extend it, the Convention, 
among other proceedings, directed the publication, in connection with 
this address, the following resolution as expressive of the mind of the 
Convention : 

Resolved, That in considering those sins which separate between us and 
our God, and justly shut up from our land the influences of His Spirit, 



THE CHURCH MEMORIAL. 



265 



this Convention feels called to utter its protest against the institution 
of American slavery as a crime against Christ, our country and hu- 
manity; and invite the cooperation of Christians of all denominations 
to labor and pray for its limitation and final extinction; and that God 
may pour out the spirit of repentance on those who directly or by com- 
plicity in ecclesiastical or political relations, are involved in the fearful 
guilt of this sin ; and, moreover, that God in pouring out His Spirit as 
floods upon the thirsty grounds, would visit the 3,000,000 of His poor in 
our land, to whom the word of God is bound, hastening their emancipa- 
tion, and enfranchisement with that liberty wherewith Christ maketh His 
people free. 

Perhaps no evidence is more against us than the prevalence of a worldly 
spirit. This appears in the love and anxious pursuit of the riches of the 
world, conformity to its maxims and fashions, and lusting after its hon- 
ors and pleasures. "For the iniquity of his covetousness was I wroth, 
and smote him ; I hid me and was wroth, and he went on frowardly in 
the way of his heart." Any sin, especially when persevered in, in spite of 
reproof, will separate from God, and cause Him to hide His face from us; 
but as no sin is more displeasing to God than covetousness, which is idol- 
atry, or more likely to beset the people of God, so no one appears to be 
more prevalent in our country, or to call for more special notice. It is 
this sin whioh lies at the root of slavery, Sabbath-breaking, and most of 
the evils which abound. There is among us little of that spirit which 
would dispose us not only in name, but in fact to forsake all for Christ. 
This evil is not confined to men of the world or to the private members of 
the Church, but we fear that it prevails to some extent among the watch- 
men. Some of the evils named may characterize the world more than the 
Church, yet if the zeal and purity of the Church were what it should be, 
their iniquities would be ashamed and hide their heads. 

Yet, dear brethren, amidst all these sad tokens, there are many things 
which may encourage us to hope that the Lord may return to us, and in 
his great mercy revive us. The very fact that such a general impression 
of our need of a revival prevails, is encouraging. Does not our meeting, 
and similar meetings throughout our land, and do not the religious awak- 
enings in foreign lands all indicate a sense of apostacy from God, and a 
desire that he would return to his heritage? And is not the earnest desire 
for a revival some evidence that the work is begun, that the Spirit is 
breathing upon these slain? While people are in a dead state, they are 
insensible to their true condition. They think themselves rich and in- 
creased with goods, and know not that they are wretched, and miserable, 
and poor, and blind, and naked. It is only when they are awakened, and 

18 



266 



THE CHURCH MEMORIAL. 



begin to return to God, that they begin to see from whence and how far 
they have fallen. In the earnest breathing of the soul after God, we have 
to some extent the thing which we ask. 

It is encouraging also to reflect that the Spirit by whom alone we can 
be revived, is a free, a gracious, and all-powerful spirit. He is the gift of 
God, and will be given to them that ask him, and can work with an energy 
which the stoutest heart will not be able effectually to resist. He is as able 
now, and as ready as ever he was, to gather up guests for Christ from the 
highways and hedges. He could soon fill our Churches with the profane 
swearers, Sabbath breakers, drunkards, and other vile persons who abound 
amongst us, and make them as eminent for grace as they have been for 
wickedness. And what hinders our seeing such indications of his power 
and rich grace ? He only waits to be asked to do for us such great things, 
and greater things than we ask. 

The time long looked for appears also to be near at hand, when God will 
pour out the vials of his wrath upon his enemies, and the bitter persecutors 
of his saints. It would seem as if both the beast and the false prophet 
were soon to go into perdition ; and the day of vengeance against these 
enemies will be the year of God's redeemed. God is evidently giving deep 
and fatal wounds to the anti-Christian, the Mahommedan, and Pagan su- 
perstitions, and thus leading us to hope that their end is at hand. Recent 
events in Italy and other countries under the dominion of the Pope, in 
Turkey, in Hindoostan and China, appear as if the way were preparing for 
that glorious period when the kingdoms shall be turned to the Lord, and 
shall become the kingdoms of his Christ. 

On this subject the following resolution was adopted, and ordered to be 
published in connection with this address : 

Besolved, That the influences of the Holy Spirit are absolutely, univer- 
sally, continuously and perpetually necessary to the existence and the 
entire success of the religion and the Church of our Lord and Saviour 
Jesus Christ. 

And now, dear brethren, what is our duty under these peculiar circum- 
stances 1 Should not each of us seek a revival of the work of God in our 
own hearts? Should we not make sure that when the Spirit is visiting 
others, he does not pass us by t Let us seek the Spirit with all our hearts, 
and seek him after the due order. We are not first to seek the Spirit, and 
then through him endeavor to gain an interest in Christ, but our first duty 
is to believe on the name of Christ, and then receive the Spirit from him 
who has it without measure, and who alone can impart to us this blessing. 
We must not first seek by repentance to please God, and obtain a right to 
Christ, but we must come at once to Christ, without waiting to repent, to 
prepare ourselves, or fulfill any condition of interest in him. We must 



THE CHURCH MEMORIAL. 



267 



cast ourselves on the mercy of God in Christ as persons who are ungodly, 
sinners, enemies, without strength. For it was for such that Christ died, 
and such he justifies. Let us be well established in the great doctrine of 
the gospel, that all our salvation is of grace through the cross of Jesus 
Christ. It was by this doctrine that the Church was reformed in the days 
of Luther; and it is only by this doctrine that the Church will be revived. 

Be much engaged in prayer that God would pour out his Spirit, for till 
the Spirit is poured out from on high, nothing but thorns and briars will 
come up in the heritage of God. Let us look, not every one on his own 
things, but as we have opportunity let us do good, in spiritual as well as 
temporal things, to all men, and especially the household of faith. Let us 
as the bride of Christ be ready to unite with the Spirit of Christ in calling 
sinners to come unto him : " The Spirit and the bride say, Come." Search 
out in your neighborhood such as are neglecting the great salvation, and 
seek by kindness, by persuasion, by your example and prayers, to bring 
them to seek after God, and to believe on his Son Jesus Christ. Be espe- 
cially attentive to the young. Seek first for those who are your flesh, first 
for all under your care, first for all that are near, and first for all that are 
afar off" from the kingdom of God and his righteousness. Let the hearts 
of the fathers be turned to their children, and the hearts of the children to 
their fathers, lest the Lord come and smite the earth with a curse. Be- 
ware of resorting to any measures of your own invention, and trusting in 
them to carry on the work of God. He will bless nothing as a means to 
an end except that which he has appointed as a means to attain that end. 
His own ordinances will be without effect, if He do not accompany them by 
the power of His Spirit, and the Spirit will not be granted if we rely on or- 
dinances of divine appointment, much less if we employ ordinances which 
have no such authority. " In vain do ye worship me, teaching for doc- 
trine the commandments of men." 

In a word, be earnest in your prayers for your own never dying souls. 
Pray for the ministers of Christ, and thus lift up their hands, and encour- 
age their hearts. Pray that the Lord would heal the divisions of his 
Church, by bringing all to walk by the same rule and mind the same thing. 
Pray for the peace and prosperity of Jerusalem. Pray for the perishing 
heathen at home and abroad. Pray for the children of Abraham accord- 
ing to the flesh. Pray for the defeat of every scheme intended to advance 
the cause of iniquity and oppression. Pray for the young, and especially 
for those in our institutions of learning who purpose to devote themselves 
to the ministry of the gospel. Pray for all classes of society, and for all 
nations. Pray that the word of God may run speedily, that a resistless 
power may attend it, and that the whole earth may be filled with his praise. 
" And now, brethren, we commend you to God, and to the word of his 



268 



THE CHURCH MEMORIAL. 



grace, which is able to build you up, and give you an inheritance among 
all them that are sanctified." 

By order of the Convention. 

Thos Beveridge, 1 



Resolved, That it is the duty of this Convention to give an expression to 
our Churches in regard to the specific measures which should be adopted 
by our sessions and members, so that a proper direction may be given to 
the present awakening on the subject of religion. 

The committee to whom was referred the above resolution, would re- 
spectfully report : 

That we have no new measures to recommend for the purpose of pro- 
moting the end contemplated in the above resolution. Such measures, we 
are confident, would utterly fail — excitement might be produced by them in 
the case of the uninformed — while disgust and dissatisfaction would be as 
certain to follow in the case of the opposite class : and what would be worse 
than all, the Holy Spirit of God would remove far away from such measures. 
Re has appointed the means of revival as well as of conversion — let us 
confine ourselves to these means. If He does not work in connection with 
his own means, it is silly, to say the least, to expect that He will work in 
connection with man's means. If He does not work in connection with 
his own means, the fault is in us, and our duty is to remove this fault, in- 
stead of making haste from the Spirit's means, and thus proving that we 
have not faith. 

But while we have no new measures to recommend, it maybe proper 
for us to set about the use of God's measures and means with new life and 
vigor ; these are the faithful, direct preaching of the Word, earnest prayer 
to God, in the closet, in the family, and in the social meeting, the faithful 
exercise of discipline, the putting away of all sin, family visitation, and 
conversation with the old and the young, with Church members and the 
careless, as well as with one another, that we may thus correct what is 
amiss, and stir up one another in the work of the Lord. 

But are there any specific measures which can be recommended for the 
purpose of using these means with more efficiency than has hitherto ex- 
isted among us? This, as we understand the resolution is the point on 
which we are called upon to report. And let us say in reply to this in- 



Alex Young, J 
JOHN T. PRESSLY, Pres't of the Convention. 




}■ Committee. 
i 



A. W. Black, Secretary. 



REPORT OF SPECIAL COMMITTEE. 



THE CHURCH MEMORIAL. 



269 



quiry, that it is not possible for us to recommend any measures which 
would suit the circumstances of all— all that can be expected of us is, to 
give some general directions, and let the hearts of God's ministers and 
people once be revived — let them glow with new love to the Saviour and 
compassion for the ignorant and for them that are out of the way, and 
there will be no difficulty in finding out ways in which God's means can 
be brought to bear with more efficiency for the accomplishment of the 
grand ends for which these means have been appointed. For the purpose 
then, of furnishing some general directions, we would respectfully suggest 
the following, leaving it to Christian prudence and faithfulness, to modify 
them so as best to suit particular circumstances : 

1. More pungency and directness in the preaching of the Word — bring- 
ing the truth to bear upon the conscience for the awakening of those that 
are at ease in Zion, as well as the conviction and conversion of the care- 
less. 

2. That ministers of the gospel, in whatever way they may judge best, 
furnish the inquiring the opportunity to converse with them about the 
concerns of their souls and even go to them as well as to the careless, for 
the purpose of awakening in them a concern about their souls, and direct- 
ing them to the Saviour. 

3. Extending the exercise of their ministry so as to reach the neglected 
— for this purpose going out into the highways and hedges, and compell- 
ing them to come in. 

4. Opening our Churches for prayer through the week, where the cir- 
cumstances of our people, and the need of the community render such a 
measure expedient. 

C). Establishing meetings for prayer and conference in as many localities 
as possible— urging upon our members and elders the duty of taking an 
active part in these meetings. 

6. And above all, because we need it more than anything else, stirring 
up the members of our Churches to exert a direct, personal influence in 
bringing the world to believe. For this end conversing with them, pray- 
ing with them whenever the opportunity offers ; visiting them, not for the 
purpose of vain conversation, but with a like design as the woman of Sa- 
maria, urging their attendance upon the means of grace, and setting them 
the example of a strict, conscientious attendance upon the same : " Thus 
saith the Lord of hosts: It shall yet come to pass, that there shall come 
people, and the inhabitants of many cities: and the inhabitants of one 
city shall go to another, saying, Let us go speedily to pray before the Lord, 
and to seek the Lord of hosts; I will go also." (Zech. viii, 20, 21 ) Oh, 
what glorious times might we soon expect, if all who belong to our 
Churches only felt their obligation to exert such an influence as this upon 



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others ! But, alas, what an amount of unemployed power exists in all 
our Churches. Brethren, the best measure we can take for bringing about 
a better state of things, is to devise ways and means for drawing forth this 
unemployed power. This an outpouring of the Spirit of God will ac- 
complish, and this also will be found one of the best ways of securing and 
prolonging his gracious visits. 
All of which is respectfully submitted to the Convention. 

James Rodgers, 
A. VV. Black, 
Joseph Clokey. 

report of business committee. 

1. Resolved, That we regard the Word of God as the standard of the 
Church's measure and perfection in doctrine, holiness, and practical opera- 
tion, and that in proportion as she falls below this standard, she needs the 
reviving of the Spirit of God. 

2. Resolved, That the true idea of a revival, is the Church's elevation in 
doctrinal purity to the standard of the Word of God ; the excitement and 
invigorating of the life of God in the hearts of her own members; the in- 
creased activity and energy of her ministers and members in the direct 
work of Christ, and as the fruit of all this, the conversion and ingathering 
of sinners to the faith of the gospel. 

3. Resolved, That we regard as indications of our need of a revival, the 
acknowledged fact that in all these respects we fall far below the measure 
of the Church's perfection. 

4. Resolved, That as causes of the present deadness of the Church, we 
regard as not the least, the ineffective application of the means of grace ; 
our use of those means in a manner too mechanical, without faith, or ex- 
pectation of benefit flowing from them ; we have not looked after the fruit 
of our labor as the husbandman would for the precious fruits of the earth. 

5. Resolved, That whilst there are many sins of which our people and 
land are guilty, and for which we should be humbled before God, we re- 
gard Sabbath desecration, intemperance, slavery and covetousness, as spe- 
cially impeding the progress of the gospel. 

6. Resolved, That whilst there are many causes on account of which we 
feel a necessity for a revival of God's work among us, we would mention 
the following as making it specially imperative : 1st. The neglect of the 
Church to educate her children for God. 2d. The prevalent indifference to 
religion on the part of our (the Church's) children, and the recklessness of 
the youth of our land in general. 3d. The fearful indications that the can- 
dlestick may be removed from among us, and our land left without a living 
ministry. 4th. The fearful innovation which the world has made upon the 
Church. 5th. The condition of our missions, to the success of which a 



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271 



revival of religion at home is indispensable. 6th. The unsettled and fluc- 
tuating state of our own congregations. 7th. The healing of the unhappy 
divisions in the Church. 

7. Resolved, That in order to the promotion of a revival of religion, we 
regard a resort to any other than Scriptural means as only ruinous, and 
these means should be employed in such manner and frequency that one 
may not trench upon another, but all receive due attention. 

8 Resolved, That the aspects of Divine providence toward the Church 
and world are of an awakening and encouraging character, and call for 
vigilance, faithfulness and increased activity on the part of God's people. 

9. Resolved, That we are encouraged to hope for a revival of God's work 
among us : 1st, From the goodness of God's Spirit; 2d, The many precious 
promises of God's word; 3d, The hearing and answering of prayer in past 
days when God has granted a little reviving to his people in their bondage, 
and again has poured upon them plenteous rain, whereby they have been 
refreshed; 4th, From the fact that the minds and hearts of God's people 
everywhere seem to be waking up to a sense of their need, and their duty 
in this matter. 

10. Resolved, That in the employment of all the ordinances of Divine 
appointment, we should ever recognize the indispensable necessity of the 
Spirit's influence, and feel that except the Lord build the house, they labor 
in vain that build it; except the Lord keep the city, the watchman waketh 
but in vain. 



XII. — Convention op the Associate, Associate Re- 
formed, and Reformed Presbyterian Churches, held 
in Dr. Rogers's Church, Allegheny City, May 17, 18 
and 19, 1858. 

monday evening. 

The Convention met at 1\ o'clock, and the exercises were 
introduced by Dr. Pressly, the President, by reading a part of 
Psalm xc, from the 13th verse to the end, which was sung by 
the congregation. He then read Psalm cxxxii, and offered up 
prayer. 

On motion, Dr. Guthrie, Reformed Presbyterian (N. S.), who 
had been previously invited by the committee, delivered the fol- 
lowing address : 



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THE CHURCH MEMORIAL. 



The history of the Church furnishes abundant evidences that 
she needs the continual outpouring of the Holy Spirit. For her 
consolation this is promised ; and Christ, her glorious and ex- 
alted head, in whom dwelleth the residue of the Spirit, never 
fails in the fulfillment of his promises. The Apostles, the fish- 
ermen of Galilee, required peculiar qualifications for the work 
to which they were called and consecrated : and on the day of 
Pentecost they received ample power from on high for the pur- 
pose of founding Christ's Spiritual Kingdom. The Mediator of 
the Covenant, though possessed of all power, does not, without 
the employment of human instrumentality, found and establish 
his Church. He chooses the weak and foolish things of this 
world to confound the wise ; and when the spiritual power 
vested in the ministry of reconciliation is exercised aright, he 
grants spiritual success. On the day succeeding the Pentecostal 
baptism, Peter was very successful in the exercise of his minis- 
try ; under the preaching of the Gospel, by this devoted ser- 
vant of Jesus Christ, three thousand souls were converted and 
added to the fellowship of the Church. At the feast of Pente- 
cost devout men from all parts of the Roman Empire were as- 
sembled in the city of Jerusalem, and on them the Spirit rested, 
through the preaching of Peter and his associates ; and they 
rejoicing in the salvation of the crucified but risen Redeemer, 
carried the glad tidings of salvation to the different provinces of 
the Roman empire. The apostles every where appear to have 
been very successful in winning souls to Christ, and extending 
the boundaries of Messiah's empire. They met often with stern 
and powerful opposition from the enemies of the cross ; but they 
were armed with the whole panoply of heaven, and thereby 
fitted for their spiritual warfare, notwithstanding the opposition 
of heathendom, and the often exhibited instability of converts 
to the Christian faith ; yet the apostolic age may be viewed as 
one of continual gospel success. Under the gospel ministrations 
of that century, the proud Pharisee, the opulent and haughty 



THE CHURCH MEMORIAL. 



273 



Sadducee and the voluptuous Gentile bowed together at the same 
altar ; and forgetting and forsaking their former courses of sin 
and debasement worshiped in sincerity and truth the only liv- 
ing and true God. An unquenchable and burning zeal for the 
glory of God characterized the ministry and membership of the 
Church. They lived for the promotion of her interests as their 
chiefest joy; and they were permitted to see the pleasure of the 
Lord prospering in the land of the Mediator. But every thing 
under the guardianship and control of human agency is unstable. 
The progressive action of the gospel, for the first 150 years, did 
not continue. The heavenly zeal of the apostles and their im- 
mediate successors abated in the third generation, or latter half 
of the second century. A gradual decline in heavenly- minded- 
ness was accompanied by speculative theories in theology, which 
mars the harmony of the Church till the present day. The end 
of the third century presents the Church in a lifeless and inac- 
tive condition. About its close, the mutterings of an awful 
storm of persecution were heard by the Church in the distance, 
and some excellent defenses of Christianity were written and 
presented to the chief rulers of the Roman empire, but all of no 
avail. The Church must be aroused from her slumbers, and 
shine as a light in a dark place. She had for more than a cen- 
tury neglected to improve her mission, and the end of her or- 
ganization, and she was then ripe for the correction of her worst 
enemies. Galleriaus and Dioclesian unsheathed the sword of 
persecution against the followers of the Lamb of God in the be- 
ginning of the fourth century ; and it was never put up until 
wrenched from the hands of these bloody monsters by the pow- 
erful grasp of Gonstantine the Great. During this terrible per- 
secution there were many noble testimonies for Christ exhibited ; 
and which contributed greatly to place the claims of religion 
before the conqueror of the Pagan power of Rome. A state of 
prosperity, however, is hard to guide to a proper issue. Con- 
stantine cherished and established the Church, and placed her 



274 



THE CHURCH MEMORIAL. 



in a condition of great worldly prosperity ; but with her prosper- 
ity there was little evidence of real practical godliness. Forms 
of religion there were in abundance ; expensive and gorgeous 
palaces were erected for divine worship ; and heathen temples 
were demolished ; but the presence of Christ, which gives vital- 
ity to his own ordinances, was not there. Contentions, instead 
of brotherly love, moved the peace of her councils and brought 
reproach upon the profession of religion. 

For one thousand years after the apostles and their immedi- 
ate successors passed from the stage of life, history is silent re- 
specting any remarkable outpouring of the Spirit. In the fourth 
century Pagan Rome was destroyed ; but from a corrupted 
Christianity another power equally hostile to the kingdom of 
Christ sprung up and persecuted the saints of God. According 
to the Constantinian establishment, a final appeal in all matters 
Ecclesiastic might be taken to the Emperor, and he might re- 
view and set aside any Ecclesiastic enactment, or add to it his 
sanction ; and then, in the latter case, it had the force of civil 
law. This power claimed and exercised by the successors of 
Constantine, was dangerous to the liberties of the Church ; but it 
often restrained the grasping power of unprincipled ecclesiastic 
courts. In the seventh century, however, after a busy conflict 
between the civil authority administered at Constantinople and 
the ecclesiastic at Rome, the former yielded, and the Pope be- 
came the supreme dictator, and commanded the civil authority 
to execute his orders. This is the foundation of all Papal per- 
secutions ; while the Pope has not formally the power to perse- 
cute, yet by the established order of Popish countries, he may 
command the civil authority to be employed in doing his pleas- 
ure. Thus the saints of the most high are given into the hand 
of the Papacy for persecution and destruction. 

The exercise of this despotic power reduced Christians almost 
to silence respecting the thraldom and oppressions of the Roman 
hierarchy, and produced what is generally termed the dark 



THE CHURCH MEMORIAL. 



275 



ages, when darkness covered the earth and gross darkness the 
people. But amidst this darkness there were Churches entirely 
separate and distinct from nominal Christendom, which shone as 
lights amidst the surrounding darkness. Among the sects of 
dissenters from and protestors against the usurpations of Papal 
supremacy were the Waldenses. They experienced a powerful 
revival of religion, commencing in the year 1160, and which 
lasted for about three centuries. 

In the Revelation xiv, 6, this revival is predicted: "And I 
saw another angel fly in the midst of heaven having the ever- 
lasting gospel to preach to them that dwell on the earth and to 
every nation and kindred, and tongue and people." The lan- 
guage employed is descriptive of the Waldensian revival. 

Angel is a term of office, and represents the collective body 
of messengers from God to his people — pious ministers of the 
gospel. Flying is the symbol of speed. Heaven is the Church. 
The everlasting gospel is the message which the angels bear to 
fallen man ; to wake him from his spiritual slumbers and induce 
him to engage in the active service of the Church. 

During the dark ages vital godliness had almost disappeared, 
and instead of worshiping the true God, images and dead men's 
bones became objects of veneration. From this condition of 
spiritual deadness Christ determined to arouse the inhabitants 
of the Roman Latin earth, and he chose the obscure dwellers in 
the valleys of Piedmont as his honored instruments in the work. 
The design of that revival was to propagate the gospel in its pu- 
rity and power, in opposition to the idolatry and heresy of Papal 
Rome. For this purpose, in an astonishng manner he poured 
out his Spirit upon his persecuted witnesses, to qualify them for 
the great work of extending the knowledge of Jesus Christ to 
those sitting in darkness and the shadow of death. 

In this great and glorious work, the Church's Head raised up 
many able and worthy co-workers with the Waldensian Church. 
And among these Peter Waldo, an opulent merchant of Lyons, 



276 



THE CHURCH MEMORIAL. 



in France, stands preeminent. Having his lips touched with a 
live coal from the heavenly altar, he forsook his merchandise, 
and entered upon active service in the Church, as a herald of 
the cross. By his instrumentality the Bible was translated into 
the living language of his native country — many Churches of 
great moral power were formed in France ; and these Churches 
became one with the ancient Churches of Piedmont. By their 
combined energies, the gospel, in its power and purity, says 
Archbishop Usher, "was preached in every kingdom of the 
Beast." The first thing accomplished in this first revival, in the 
dominion of the Bestial power, was the union of those to be 
employed in the work. 

The French converts and the Piedmontese cooperated in car- 
rying the gospel to the different kingdoms of Continental and 
Insular Europe. They were true and earnest Christians, and 
the Lord, in a remarkable manner, heard and answered all their 
prayers for the advancement of his own kingdom, interests and 
glory. 

But the beast into whose power the saints were delivered, was 
angry, and gnashed his teeth with rage at the unexpected multi- 
plication of the witnesses of Christ. The inquisition was estab- 
lished — the warriors of Rome in every country where the gos- 
pel prevailed were enrolled — and every diabolical art for the 
suppression of a pure gospel and a true godliness, was resorted 
to, in obedience to the commands of the chief Pontiff. The per- 
secutions — the indiscriminate slaughter which followed this first 
revival from Popish superstition, are too awful for the human 
heart to contemplate, without uttering an involuntary ejaculation, 
how long, Lord God Almighty, till thou avenge the blood of thy 
dear saints ? 

The second revival is described in the prophetic visions of 
John, Rev. xiv, 8: "And then followed another angel, saying, 
Babylon is fallen ; is fallen, that great city, because she made 
all nations drink of the wine of the wrath of her fornication." 



THE CHURCH MEMORIAL. 



277 



This revival is the reformation of the sixteenth century. It 
included all contained in the first, and in addition announced the 
fall of Babylon — Rome Papal. 

As the angel of the preceding revival — though the first of the 
three introduced in this connection is called another to distin- 
guish him from the Angel of the Covenant — the Lamb at the 
head of the 144,000; so is the angel of this revival called an- 
other to distinguish him from the first. The principal object of 
the excitement which was given to Christendom by the ministry 
of the Waldenses, was simply the restoration of purity in doc- 
trine and worship, and of piety in the room of lifeless forms and 
superstitious ceremonies. The work of this second angel is an 
additional revival, including all the attainments of the first, and 
aiming at the actual overthrow of the Church of Rome. The 
former predicted judgments on account of the rejection of Christ 
as king and lawgiver in Zion. This predicts the degradation of 
the haughty foe — Babylon is fallen, is fallen. 

The Protestant Reformation, as one great and grand event, is 
thus characterized. It is the second general revival of true re- 
ligion. It effectually degraded the Roman superstition, and 
gave an excitement to talents and piety which was felt through- 
out the world. The work commenced under the ministry of 
Zuinglius, in Switzerland, in the year 1516. This illustrious 
reformer communicated to his people the idea of a general revi- 
val of religion, while Luther had advanced no farther in his op- 
position to Rome than the sale of indulgences. The names, 
however, of Luther and Calvin, are sufficiently celebrated in 
history ; and the magnitude of the work which they, their coad- 
jutators and successors accomplished, is universally acknowl- 
edged. 

The Churches of the reformation since their organization and 
establishment, have in many localities experienced times of re- 
vival or refreshment from the presence of the Lord. Those 
denominated Lutheran, however, do not appear to have experi- 



278 



THE CHURCH MEMORIAL. 



enced any general or national outpouring of the Spirit in an extra- 
ordinary manner ; while the Churches called Reformed have, in 
many places, and at different times, experienced the reviving 
influences of the Holy Spirit. 

The Reformed Churches of France and Britain have repeat- 
edly enjoyed precious opportunities of reviving; and on the 
other hand, they have suffered much for the name of Christ. 
The year 1638 is memorable in the annals of Scottish history 
as one of peaceful revivals. The National Covenant of Scot- 
land entered into in that year under the frowns and threats of a 
treacherous monarch, is evidence of the nation's and Church's 
dependence upon the Lord of Hosts. "The time of the Protect- 
orate of Oliver Cromwell," says Kirkton, " was a period of great 
revival in Scotland in true practical godliness." The times of 
reviving in the days of the sainted Livingstone, under whose 
ministry at once in the kirk of Shotts five hundred souls were 
born unto God, an evidence that God heard and answered the 
prayers of his own people. 

The revival which commenced under the ministry of the pious 
and sainted M'Chene, and which terminated in the disruption of 
the Established Church of Scotland, in 1843, was hallowed in 
its inception, and is glorious in its results. 

The Protestant Churches of the Reformation, whether Luthe 
ran or reformed, have, generally, however, declined from their 
first love to Christ. Religion languished, and corruption abounds. 
The Spirit of God is withholden, because he is not sought in the 
exercise of a true Abrahamic faith. We are barren under the 
hidings of his countenance. The threatened forsaking of an- 
cient Israel, " I will go and return to my place, till they ac- 
knowledge their offense, and seek my face : in their affliction, 
they will seek me early," (Hosea viii, 15,) is experienced by us. 
The intellectual and religious training of the present age is not 
sanctified generally in the conversion of youth. The reason is, 
it is not accompanied with the prayer of faith. The Churches 



THE CHURCH MEMORIAL. 



279 



need a general revival, and a third is predicted, Rev. xiv, 9-13: 
" And the third angel followed them, saying with a loud voice, 
if any man worship the beast and his image, and renew his mark 
in his forehead or in his hand," etc. This revival is future, and 
immediately precedes the vintage. It includes all the attain- 
ments of the first and second, and in addition thereto its power 
will be executed for the overthrow of every form of iniquity. 
Whatever is contrary to the power of godliness it will be the 
work of this great reform to overthrow. Mohammedanism and 
Popery, Sabbath breaking and slavery, drunkenness and gamb- 
ling, lying and profanation of the name of God, heresy and error 
in things divine, the substitution of human authority for regu- 
lating the conscience instead of divine law, and the neglect of 
the Bible, in giving undue weight to theological dogmas under 
the names of creeds and testimonies, shall all, with their kindred 
evils, be, during this third and last revival of religion, tried at 
the bar of unerring truth, and receive condemnation of the wit- 
nesses of Christ. Instru mentally, the redemption of the world 
from its moral degradation belongs to the Church ; and in order 
that she may be prepared for the great w r ork of the world's evan- 
gelization, she must receive from on high a power which she does 
not at present possess. But blessed be God, that power is 
promised, and the time of its bestowment. The Pentecostal 
baptism is near at hand, and the present excitement in Christen- 
dom is doubtless its prelude. 

The time for temporizing is past. United by one spirit, Chris- 
tians everywhere are about to feel that their power is from God 
alone. They will act in concert, and become terrible to their 
enemies as an army with banners. The power of divine truth, 
wherever felt and experienced, will unite the people of God in 
this last religious excitement, to prepare them for a powerful 
onset upon the Prince of Darkness. They will be united, not 
only in spirit, but also by their brotherly covenant, in the bonds 
of ecclesiastic communion. By the grace of God they will for- 



280 



THE CHURCH MEMORIAL. 



get sectarian names, but holding fast to the truth as witnesses 
for Christ. Judah shall not vex Ephraim, nor shall Ephraim 
be any longer a stumbling block to the cause of God. Such 
will be the characteristics of the revival of religion immediately 
before the vintage or third woe, which shall destroy the great 
anti- Christian systems. 

Brethren, your religious Convention here and now, is auspi- 
cious. Resting entirely upon the divine promise, if you seek a 
true revival of religion that its fruits may redound to the glory 
of God, it shall be given. But if you come before God with 
no more exalted aims than to seek a revival so that sectarian 
purposes may be promoted, your Father in heaven will disap- 
point such aspirations. Building up sects is not the primary 
work of the Church at the present day. The bringing together 
into the bands of holy fellowship the people of God, who are 
already united in spirit and truth, and thereby remove a stum- 
bling block out of the way of the men of the world, and pre- 
pare her for acting with more zeal and energy in the cause of 
God, is the first and most appropriate business of Zion's child- 
ren. The opposers of religion are confronted by your assem- 
bling together. They have often asserted that it was the want 
of Christianity that kept different sects from cooperating with 
one another. But in the true spirit of Christianity, I trust you 
have conquered your prejudices, and obeyed the injunctions of 
your exalted Redeemer, saying one to another, " Come and let 
us pray before the Lord in Jerusalem." 

The object of your revival, as well as the means to obtain the 
outpouring of the Spirit, must not be overlooked. I trust you 
will not calculate upon simply praying together, exhorting one 
another, and " speaking to yourselves in Psalms and Hymns 
and spiritual songs, singing and making melody in your heart to 
the Lord," (Eph. v, 19,) but as the result of such heavenly exer- 
cises, you will press upon your respective Synods the unspeak- 
able duty of taking the lead in healing the wounds of the 



THE CHURCH MEMORIAL. 



281 



daughters of Zion. Such conclusions would be early and im- 
perishable fruit — would be worthy of yourselves, and the occa- 
sion of your assembling together. 

A revival of religion is a proper time and occasion for union 
in the Church. She must, and soon will be, one. The Angel of 
the Covenant, who stands on Mount Zion with the one hundred 
and forty-four thousand, is about to break open the last seal of 
his eternal purposes. The seventh trumpeter is about to receive 
orders from the Mediator of the Covenant to sound the alarm 
of war, in collecting the hosts of despotism and freedom to the 
field of deadly conflict. The seventh angel, with his vial full of 
the wrath of God, stands ready to pour out its contents into the 
air. But these judgments do not directly promote the glory of 
God ; and before the vial is poured upon the wicked world, 
Christ's witnesses will be united — sanctified for their work and 
labors of love, and act a most important part in destroying the 
powers of darkness, and introducing the millenial reign of 
Christ over all the earth. 0 Lord, revive thy work in the 
midst of the years ; in the midst of the years, make known ; 
in wrath remember mercy. 

Devotional exercises resumed by singing Psalm lxxxv, 5-8. 
Prayer was then offered by the Rev. David Blair, Associate 
Presbyterian. Sung Psalm cii, 13-17. Prayer by the Rev. 
Dr. Douglas, Reformed Presbyterian, (N. S.) 

Dr. Pressly then said : This is the confidence we have ; if we 
ask anything agreeable to His will, he will hear us. What, 
friends, is the blessing we have assembled to ask ? It is that 
God would pour out His Spirit upon us, and revive His work in 
our hearts. Now is not this agreeable to His will ? He has 
said, u I will pour water upon him that is thirsty, as floods upon 
the dry ground." " I will pour out my Spirit upon your seed, 
and my blessing upon your offspring." Here are the precious 
promises in which he has made known his will, and if we ask 

for those which are agreeable to his will in the exercise of faith, 
19 



282 



THE CHURCH MEMORIAL. 



he will graciously hear us. Then let us endeavor to look to 
him in the exercise of faith, believing that he is able and wil- 
ling to grant what we desire. 

Sung Psalm xlvi, 1-5. Prayer by Rev. Mr. Clokey. 

It was on motion resolved that when the Convention adjourn, 
it adjourn to meet at nine o'clock to-morrow morning. 

On motion of Dr. Rodgers a committee was appointed to pre- 
pare business for the Convention. In accordance with this mo- 
tion, the President appointed Revs. D. H. A. M'Lean, John 
M'Millan, J. G. Brown, Dr. Rodgers, Dr. Douglas and J. 
Clokey. 

Convention adjourned. Benediction pronounced by Dr. 
Rodgers. 

SECOND DAY. 

Convention assembled at 9 o'clock A. M., Dr. Pressly in the 
chair. Opened by singing Psalm c. Dr. Pressly read the 
xl chapter of Isaiah. Prayer by the Rev. James Brown. 
Sung the cxxxviii Psalm from third verse. Prayer by the 
Rev. Mr. Peacock. Sung cxxii Plalm, beginning at the sixth 
verse. Rev. Mr. Stewart, of the Reformed Presbyterian 
Church, led in prayer. 

The Rev. D. H. A. M'Lean of the Associate Church, chair- 
man of the committee to prepare the order of business, reported 
adversely to any formal organization by the election of a Board 
of officers, and in favor of the presiding officer at the close of 
each session calling on some other to preside at the next meet- 
ing. They thought this arrangement would be in harmony with 
the object of our meeting — that the meeting was for prayer, and 
not for the transaction of business. 

They reported the topics contained in the call as all before 
the Convention, but recommended the omission of three of them, 
the 5th, 6th and 11th, as the first two of these had been largely 
discussed in the Convention at Xenia, and the last in the open- 



THE CHURCH MEMORIAL. 



283 



ing address of last night. The following is the list of topics 
presented : 

1st. The true idea of a revival of religion. 
2d. The indications that the Church needs a revival of re- 
ligion. 

3d. The encouragement to hope for a revival of religion. 

4th. The causes of the present deadness of the Church. 

5th. The sins of the day as impeding the progress of religion; 
Sabbath desecration ; worldly-rnindedness ; slavery. 

Gth. The means of promoting a revival of religion. 

7th. The necessity of the influences of the Holy Spirit in 
promoting a revival. 

8th. Evidences of a true revival. 

9th. Revival of religion essential to the success of the work 
of missions. 

10th. The aspects of Divine Providence towards the Church 
and the world. 

11th. The history of revivals. 

12th. The preaching of the gospel as connected with the re- 
vival of religion. 

13th. The influence of a true revival on the Church and the 
world — on literary and political institutions and, on the press. 

The committee recommended that the second be now taken 
up for discussion. They also reported that no person was spe- 
cially engaged to speak on any topic at the present meeting, but 
they requested that as Dr. Pressly was engaged to speak on the 
twelfth topic at the late Convention, he be requested to favor 
this Convention with his address, which there was no opportu- 
nity then to hear. Also, that all the ordinary exercises be lim- 
ited each to ten minutes. This report was adopted. 

On the recommendation of the business committee the second 
topic was taken up, and is as follows : " The indications that the 
Church needs a revival of religion." Before proceeding to re- 



284 



THE CHURCH MEMORIAL. 



mark on this question, it was suggested that the Convention en- 
gage in prayer. Sung Psalm cxxiii, 

0, thou that dwellest, etc. 

Mr. Stuart said he had no formal address to make. The in- 
dications that the Church needs a revival of religion, are the 
thoughts of a world lying in wickedness, and millions in our own 
Christian land unconverted. This thought almost crushes us. 
In his own congregation what he looked upon as a subject of 
deep interest, was a revival of religion — a deep desire to con- 
vert the world. It was his experience and that of every pastor 
present, that in the workings of their own congregation, a few 
had done the work. How few of the members could be got to 
attend the weekly prayer meeting ; a few attend to the financial 
work generally. In a true revival, every individual member 
will feel that he must rest alone on God. Those who would 
not work, thought that others should work who had more time. 
"We need God's Spirit poured out as it was on the day of Pente- 
cost. If we had our own Church revived in this manner, the 
world could not withstand it. We have enough people in our 
Churches to convert the world in ten years. Let us lift our 
voices and prayers, and beseech the Lord before we leave this 
house, that he would come into our hearts and lives, and all our 
members, and then God's Church would be filled on the Sab- 
baths. Then there would be no lack of money, no lack of men 
to carry on His work. 

Pev. Mr. Clokey said the neglected condition of the temple 
in the days of Haggai, was an evidence that the Church needed 
to be awakened to a sense of her obligation to the necessities of 
God's Church. We should have our attention called more to 
the spiritualities of the Church. The fact that the attention of 
God's people has been directed to their own worldly prosperity, 
gives evidence that the Church is in a condition requiring a re- 
vival of religion. He said we were prepared to adopt the lan- 



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285 



guage of the Psalmist, when speaking of Jerusalem, "Let my 
tongue cleave to the roof of my mouth if I forget thee, my chief 
joy." He asked what could more clearly indicate our mistake 
than to make the concerns of the body of more importance than 
the interests of the soul. The Church has given evidence that 
she needs a revival of religion, from the fact that she had been 
so low in all that concerns the spiritual interests of God's 
Church in the world. 

Rev. A. Murray said he did not come forward with a view to 
enlighten the brethren on this subject, but just because he felt 
a deep interest in the object for which they had assembled. He 
said the remarks just made were proper. One evidence was 
want of knowledge of Divine truth, and a want of relish for the 
Christian truths of the gospel. The great means of sanctifica- 
tion are what is wanted. He said for them to look to this, and 
at the state of the Church at the present day. Does it show 
Christ and the glories of salvation, or are the sermons got up to 
display the rhetoric of the preacher ? What is the great object 
of many of the ministers of the gospel ? Is it not to amass 
wealth — to live at ease ? Again, there is a want of the search- 
ing into the prophecies concerning the Church which are to be 
fulfilled in the history of the Church. We look on many of 
these prophecies as sealed ; we must be imbued, before we can 
be revived, with a knowledge of the Divine word. 

Dr. Pressly said he thought this was one of the topics which 
deserved special attention, for unless we are deeply impressed 
with a sense of the necessity of these things, we are not likely 
to seek for it in such a way as to obtain it. It is, therefore, im- 
portant that we should know the indications of the necessity of 
a revival, and that we should be deeply concerned to remove 
those evils which exist and indicate its necessity. And in addi- 
tion to those things to which members have already adverted, 
he would remark that there are two things which seemed to him 
in a particular manner to indicate the necessity of the revival of 



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the power of godliness in the hearts both of the ministry and 
of the people. 

The circumstances to which he referred, in so far as the min- 
istry is concerned, was the little interest they took in preaching 
the gospel. He thought this might seem a strange remark, that 
men whose business it is to preach the gospel, should yet mani- 
fest but little interest in preaching that gospel. Now how is 
this manifested ? By the backwardness to embrace the many 
opportunities which present themselves to them to preach the 
gospel to the poor and perishing. How few are there of our 
young men who think of anything but to supply their own pul- 
pits on the Sabbath. How does this compare with our fathers, 
many of whom preached every day in the week ? How many 
of them when traveling stop at public houses and are not known 
to be ministers of the gospel ? They do not let their light shine 
wherever they go. They do not evidence that they are en- 
gaged in performing the work of their Master. We need a re- 
vival of the power of religion in our own hearts, that we may 
preach Christ in earnest ; and if we would do this, the salutary 
effects would soon be visible among the people. Among the 
people there is an indication of a necessity, a great necessity of 
a revival, which results from this: the neglect on the part of the 
parents to instruct their children in the truths of the gospel. 
How many members are there in all our congregations who re- 
ally do not know whether their children are acquainted with 
their Catechisms or not ? How many fathers, when asked does 
a child know its Catechism, will ask mother if it does ? He 
said his father examined every member of the family, servants 
included, every Sabbath evening, in the Shorter Catechism — 
that admirable form of sound words. If all our children were 
carefully instructed and made familiar with it, there would be 
fewer examples of going away from the faith once delivered to 
the saints. These influences indicate a necessity of a revival of 
religion. 



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287 



Rev. J. Niblock, of the Associate Reformed Church, said : 
There are a variety of reasons why the Church ought to be re- 
vived. Some evidences which strike my mind are the follow- 
ing. My brethren, who are acquainted with me, know that I 
am not in the habit of making addresses ; but I may remark of 
this work, that I know I need to be revived in my own heart. 
I know it, that there is not a minister in the house but believes 
without a doubt that the Church of Christ at large needs to be 
revived, especially the Churches that are represented in this 
meeting. In the first place, it is manifest that there is very lit- 
tle vital faith among us. We give very little evidence of pos- 
sessing that faith that purifies the heart, that works by love, that 
overcomes the world. Why, we are babes instead of being 
men. Instead of rising in our dignity as ministers of Jesus 
Christ, we manifest to the world that we are babes. I mention 
this as one reason why our Churches need to be revived. Our 
ministers, our elders, all our members, need to be revived. We 
must be revived before we can carry out the great principle of 
religion. But another reason is, the little vitality of love in our 
hearts. There is a lack of love manifested by ministers, by 
members of the Church of Christ generally. The love of many 
among us is waxing cold. Is there a brother here now, that 
will stand up and say, that we come up to the measure of gos- 
pel love ? He lacks love, the love of Jesus Christ, as it came 
into the world 1800 years ago ; came and removed the barriers 
that stood in our way to glory. Another reason : we want zeal. 
Our ministers, and elders, and people, want zeal. Where is our 
zeal when compared with the zeal of the apostles and reformers 
of old, and with our fathers ? Nearly forty years ago they rode 
fifty miles to supply a small vacancy. They would endure the 
summer's heat and winter's cold. They loved the Church and 
the truth. We have lost our Christian zeal. But there is an- 
other reason. We are leavened with worldly-mindedness. Mam- 
mon has got into the Church, and is working like leaven into 



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the hearts of all the members of the Church. There is no use 
of talking about the lack of members ; the ministers have been 
loving the leaven of mammon, and seeking their own things and 
not the things of Christ. There is another reason why the 
Church of Christ ought to be revived. We love the world 
more than we love Christ. If any man love the world, the love 
of the Father is not in him. We must carry out the great prin- 
ciples of the Bible. Talk about the orthodoxy of the head ! 
Let us have the orthodoxy of the heart. Point me to a man in 
any department of life, elders or ministers, who are now found 
carrying out the great regenerating operations of the Bible. 
Many of us who should be lights are dark-lanterns. It is nec- 
essary for the Holy Spirit to regenerate and revive us, so that 
our souls be stirred up to magnify the Lord. 

Dr. Rodgers was called on, and said he had spoken on this 
subject before, about an hour and a half, at the Convention at 
Xenia, and had said on that subject nearly everything he could 
say. He liked the way in which the remarks had been taken, 
and said this was the way we must speak and feel if our meet- 
ing would come to anything — not mere empty talk. This is the 
way we must do — we must begin at home. There has been a 
great mistake on the subject of revivals. We have talked, and 
properly, too, on the circle out of the Church, and the heathen 
at home, and we have been preaching on the necessity of a re- 
vival among the heathen, but we have forgotten that we need a 
revival at home. It is useless talking in this way unless we 
have this particular object in view — a revival where it is so 
much needed — among the ministry. Look at the ministry in the 
apostolic age. He said that he never read " James's Earnest 
Ministry " without shedding tears. Let us keep this in view in 
all our prayers — it is the ministers of Christ's gospel who need a 
revival. It is from us that the effect must go. Let us all look 
up to God for His Spirit, that we may feel more deeply than we 
have ever felt, the necessity of ministers being revived. This is 



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289 



befrinnino- at home. He said that there was in the South, in 
Tennessee, a people who had been left destitute, without a minis- 
ter, in the midst of a people in favor of slavery, and who had held 
firmly to their views — anti-slavery. They had come from year 
to year asking for persons to preach the gospel. How have we 
treated this people ? We have about sixty ministers without 
charge on our list now ; take superannuated men off, some forty 
or forty-five, who have solemnly given themselves to the work 
of the ministry. Here is a place very needy. What is the re- 
sult ? We have to go back from one to another, and very sel- 
dom can get one to go there. What is the reason? Our young 
men wish a settlement. There are promising places, and they 
wish to be settled in such places. He said this fact presented 
itself prominently to his mind from year to year. Then let us 
feel that we need the reviving influence of the Spirit of God, 
and oh, what a blessed meeting will this be, and we will go 
forth from it with a deeper sense than we ever felt of the neces- 
sity of a revival of the Spirit of God in our hearts. 

Rev. J. Law would correct Dr. Rodgers in one particular. 
When Prof. Carson left this people he said, " Oh, who will take 
care of the poor flock in the wilderness." He knew that people, 
and had spent six years with them since that prayer was offered 
in 1834, and proposed going there this summer. 

Rev. James Prestley said the need of a revival of religion 
will be ascertained by a comparison of the state of the Church in 
need of it with the vast good that is accomplished by it. A re- 
vival of religion, wherever it occurs, in any part of the world, 
is evidence that a lower state of religion has heretofore existed 
there. It also supposes the existence of true religion ; for where 
there is no true religion there cannot be a revival. You cannot 
revive that which does not already exist. A revival of true re- 
ligion comes from the Spirit of God alone. For the attainment 
of the gracious influences of the Holy Spirit prayer is the 
proper means. "If ye, being evil, know how to give good gifts 



290 



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unto your children, how much more will your heavenly Father 
give the Holy Spirit to them that ask him." But this prayer 
will be in vain, and the end sought will not be attained unless 
God pour out his Holy Spirit. When God does pour out his 
Spirit, then his people are revived ; prayer is revived ; the word 
of God is perused with new zeal ; all their graces are revived ; 
"They dwell under his shadow;" " He is as the dew unto Is- 
rael;" "They revive as the corn, they grow as the vine;" 
" They cast forth their roots as Lebanon." 

The evidence of a revival of religion is to be found in the at- 
tainments which the people of God make in the graces of the 
Holy Spirit. Wherever grace abides not in the heart of the 
individual or Church, there is a need for the reviving influences 
of the Spirit of God. The apostle tells us what these graces 
are : " The fruit of the Spirit is love, joy, peace, long suffering, 
gentleness, goodness, faith, meekness, temperance." Whenever 
these influences become weak none doubt that a reviving from 
the presence of the Lord is needed ; but not only so, a constant 
reviving influence is also needed to cause them to increase and 
grow. 

I agree in general with what has been said on this subject by 
those who have preceded me. I would only add that I fear 
that individuals, and Churches too, are sometimes prone to rely 
too much on the profession which they make, and are too little 
careful to possess the true religion which they profess. My 
mind has been directed to this phase of the subject by a recent 
study of one of the parables of our Lord. "A certain man," 
said he, " had two sons, and he came to the first and said, Son, 
go work to-day in my vineyard ; and he answered and said, I 
will not, but afterward he repented and went. And he came 
to the second and said likewise ; and he answered and said, I 
go, sir, and went not. Whether of the twain did the will of his 
father ?" The Saviour evidently intends by the former to rep- 
resent the publicans and harlots, of whom he speaks immediately 



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291 



after ; and by the latter the chief priests and pharisees to whom 
he was addressing himself at the time. Our Lord says the pub- 
licans and harlots would go into the kingdom of heaven before 
them. The difficulty with these chief priests and pharisees was 
this, that while they made a very great profession, and had an 
external show of great piety, they were not careful to possess 
that which they professed. Whereas the publicans and harlots, 
having no external profession to trust in, were more likely to 
repent of their sins, as they did in the days of John, and go into 
the kingdom before the others. Now none will deny that a 
confession of Christ, by a public profession, is the duty of every 
believing child of God ; but it is equally undeniable that such a 
profession of religion may be made ; that the person may stand 
square on the platform of orthodoxy, just like these chief priests 
and pharisees, and, like them, not possess the root, alone the 
growing, flourishing plant of true religion. I have not one word 
to say against orthodoxy — not one ; but it would be a sad thing 
to profess without the possession of true religion — to trust in 
the shadow while we are destitute of the substance. Is there 
not reason to fear that many are thus trusting — that think be- 
cause they are in an orthodox Church they are safe? We need 
a revival of true religion to guard us all from such a pernicious 
error. 

Mr. Win. Getty said he thought that the indications were 
rather strong that we needed a revival. He thought that when 
the ministry began to awake up and feel the necessity of a revi- 
val, the elders would warm up, and then it would come to the 
people, and all would take fire. He would not say a word 
against the ministers who had condemned this movement. The 
time has come when they will have that fire which will extend 
to ministers, elders and people. 

He said the work, left to a few faithful ministers and a few 
elders, can be revived in the Church. Where there is an elder 
who is willing and ready to work he will gather around him a 



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part of the lay members who will do any work. Those are be- 
ing reached now who have never been reached before. He 
hoped they would go on and discuss this matter, so that they 
would feel, and resolve to work as they had never worked be- 
fore. In our families the children are coming out and seeking 
the Saviour and the parents do not know it. Let ministers, 
then, speak to the young. He thought this was where there 
had been a great failure. Let the elders speak to the young 
men and the young women, and not wait till the world gets hold 
of them, or you will lose them forever. This will secure the 
fire and zeal to the Church that we want. 

Rev. Mr. M'Neill said : We must feel our need of a revival 
before we can have it. God has promised his Holy Spirit to 
those who ask him, and those who feel their need of him and 
ask in faith. He said we had been too much engaged in looking 
at those in whom he had evidently poured out his Spirit. But 
now when God has been marching through the land, so that 
none can mistake his influence, we are waking up. We should 
begin at home, in our own hearts. He asked them if they did 
not feel the need of a revival of religion. A lack of faith, as a 
moving principle, is manifested every where. If we believe the 
principles we profess, and believe in the realities of a future 
world, with all its glories, how could we mingle with sinners 
from day to day and not speak to them on the subject of the 
eternal welfare of their souls. If you saw your neighbor lying 
senseless in a snow-pile, would you not feel yourself guilty if 
you did not try and rescue him ? And why ? Because you 
believe it. But here are realities infinitely more important than 
this, and yet we mingle with sinners from day to day, with 
whom we have been in intercourse for a long time, yet we have 
never brought this subject of the interest of the soul particu- 
larly and specially before them, and the necessity of their com- 
ing to Christ for salvation. 

Rev. J. G. Brown felt constrained, by the circumstances in 



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293 



which he was placed, to offer a few thoughts on this subject. 
God in his providence had prevented him from being present at 
Xenia, but he blessed God that he had been permitted to be 
present this day. He said, we have talked about the subject 
among ourselves — for reformation, like charity, must begin at 
home. He said he took the opportunity, although a young man, 
as he might not have the opportunity to speak again. I feel 
one indication of our need of a revival in our sectarianism. 
Our adherence to truth is not for the love of the truth ; our 
love to party is for party sake ; our love to denomination is for 
denomination sake, not for the sake of Jesus Christ and perish- 
ing man. Oh, if there is a reason why we as different battalions 
in the army of Christ, should not know our true position upon 
the walls of Zion, it is because the shibboleth of party is heard 
so long and so loud in the camp of the faithful ; it is because 
sectarianism has reared its walls even in the temple gate. This 
is one indication of the Church's need of a revival. 

Christ never forgot in all his ministry that he had other sheep 
in another fold. Take the example of the woman at Jacob's 
well in Sychar. That woman knew all the distinctions between 
Jew and Samaritan. He asked her to give him water to drink, 
when she said, " How is it that thou being a Jew, askest drink 
of me, which am a woman of Samaria?" But Christ would 
not suffer this to pass without a rebuke, and said, " If thou 
knewest the gift of God, and who it is that saith unto thee, give 
me to drink, thou wouldst have asked of him, and he would have 
given thee living water." 

Oh, my brethren, if we had asked, he would have given us 
living water, water springing up to everlasting life. We are 
called to encounter Infidelity, Popery, etc. 

Mr. Brown spoke at some length of the army of Christ under 
different leaders, and they must all work in harmony. He said 
they must all seek the glory of Christ as their first object. 

Mr. John Finney, ruling elder, said he was encouraged when 



294 



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the ministers of Christ arose in such a meeting and acknowl- 
edged they were babes. Now when they acknowledged they 
were babes, here was the blessed milk of the word for babes. 
If they are babes, and desire the sincere milk, there will be a 
desire to grow in all the graces of children of Christ Jesus. 

Sung Psalm lxviii, 7-9, Prayer by Rev. Waddle. 

Dr. Rodgers moved that the brethren — ministers, elders and 
members — in the vicinity, of other evangelical denominations, 
be invited to sit and take part in the proceedings, which was 
agreed to. 

Rev. R. Hi Pollock suggested that the Convention remember 
in its prayers the brethren in Damascus, India, and elsewhere, 
who are absent as missionaries. 

Convention adjourned till 2 o'clock P. M. 

Rev. J. S. Easton was appointed to preside in the afternoon. 

Benediction by Dr. Rodgers. 

AFTERNOON SESSION. 

Rev. J. S. Easton, presiding. Sung Psalm lxxxv, 6th verse, 
to the end. Read lxii chapter of Isaiah, and prayer by Rev. S. 
M' Arthur. Sung Psalm lxxii, 15th verse, to the end. Prayer 
by President Wallace, of Monmouth. Sung Psalm lxvii. 
Prayer by Rev. G. H. M'Millan. 

A motion was made to pass over the topic which was under 
discussion this morning, which, after a few remarks, was 
agreed to. 

Took up the fourth item, "The causes of the present deadness 
of the Church." 

Mr. Waddle said : The causes of the present deadness of 
the Church was a topic which takes it for granted that the 
Churches are, to a lamentable extent, dead — spiritually dead. 
The question then is, What causes it ? We may arrive at one 
cause, and that is sin. This is the cause, he thought, of the 
spiritual deadness of Zion. Many of the causes mentioned in 



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295 



the former part of the day as evidences that the Church needs a 
revival, are evidences or causes of the existing deadness of the 
Church. He thought that one reason was, that some persons of 
religious and sound ecclesiastical bodies apologize for sin. Soon 
after our first parents violated the covenant of works, they apol- 
ogized for sin. When God came into the garden to walk in the 
cool of the day, he called Adam and Eve, but they were hid, for 
they were ashamed. God put the question to Adam, " What 
hast thou done?" He commenced by apologizing, and said, 
" The woman which thou gavest me, gave me of the fruit." The 
woman was then asked, and she said, " The serpent beguiled 
me, and I did eat." There have always been those who at- 
tribute evil as well as good to God, but the apostle corrected the 
error. There are those in our day who attempt to apologize for 
sins on a large scale : the apologies which parents make for 
not assembling with their families around the family altar, and 
the apologies which ministers make for not preaching the word 
as they should. But let us have done with our apologies, and 
do oar duty to God and our fellow-man according to the circum- 
stances in which we are placed. 

Dr. Beveridge said he did not intend to say much on this 
subject. One general thing he thought might suggest several 
causes for this deadness. We are represented as in a dead 
state. We inquire what are the causes of death in the natural 
world. One thing is imprudence in regard to food. So in the 
spiritual world, one of the causes is the bad food. He said we 
had no such sermons now as we had in the days of the Erskines. 
This was one of the bad signs of the times. He thought there 
was a great degeneracy from the sermons of a former age. 
Compare such sermons as you see published now with those of 
a former day. How little do we hear of our sins in modern 
sermons, compared with what we have in sermons of a former 
age ! How little of Christ crucified, how little of the Marrow 
doctrines, and how very little of the very grant of Christ to 



296 



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sinners ! This is even considered in many quarters as a great 
disparagement to preachers and publishers, that so much is 
taken from the Scriptures. He said he thought there was a 
good deal of resorting to many means other than divine. He 
said they had Prima Donnas and all other kinds of donnas, to 
conduct the singing. The building of fine churches, and other 
things of that kind. He did not intend to speak, but only to 
make a suggestion. 

Rev. A. M. Stuart said he "was much pleased in the former 
part of the day in discussing this question, for the second topic 
and the fourth were virtuallv the same. One cause, among 
others, was the fact that there were so few young men coming 
forward to preach the gospel. In carrying out the great mission 
of Jesus Christ, we have made a practical failure. Our mode 
of Church extension in this land is, we have a number of mem- 
bers of our Churches who go far away, and send a petition for 
preaching, and it may be that they get it after a long time. We 
often talk of sending missionaries to the heathen. We have a 
missionary among the heathen for as many people as we have 
in Pennsylvania, one for Ohio, and one for New York. We 
ought to be ready, and we are able to send away and support 
ten times as many, to spread the gospel. What are we doing? 
There are hundreds of young men in our congregations, but 
how many of them are brought forward to preach the gospel ? 
Perhaps not one ! They dribble into God's treasury fifty or 
one hundred dollars for missionary operations, but not one soul 
for God's ministry. This is surely one reason why we need a 
revival. He believed that God's Church was able to carry out 
in ten years almost practically the command : " preach the gos- 
pel to every creature." He believed all God's people in this 
land could support one hundred thousand young men to preach 
the gospel for ten years, and pay each of them six hundred dol- 
lars per year. He had penciled this out, and knew it. He 
said, we need a great baptism of God's Holy Spirit. When we 



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297 



get the spirit of carrying out the command to preach the gospel 
to every creature, will it make us any poorer, will it make any 
leanness at home ? O never, never. Those who do this, are 
always more prosperous. The more good is done abroad, the 
more good is done at home. We must get more of God's Spirit, 
and then we will be revived at home. 

Rev. David Blair's impression was, that the Church's sin was 
the mind being withdrawn from the great principles of salvation. 
No man can tell the region, scarcely, where some doctrines came 
from, nor what they are. The great doctrines of salvation are 
plain matters. "What we have has been from the beginning ; 
what we have seen and what our hands have handled of the 
World of Life. The Saviour has answered all just expectations ; 
he has gone to heaven to finish the work his Father gave him 
to do. Caviling at the small matters which divide the Church 
does nothing to withdraw the mind from them. 

Devotional exercises resumed by singing Psalm xli, 1-5. 
Prayer by Rev. Mr. Sproull. 

Resumed the consideration of the topic under discussion. 

Rev. Dr. Black said he thought one reason was the neglect of 
the subject of discipline. He thought carelessness, which be- 
longed to the Churches in this matter, was a cause of the dead- 
ness. It is regarded as one of the reasons of the progress of a 
body which we do not consider very orthodox, that they are 
strict in their discipline. He referred to the Methodist Episco- 
pal Church. He spoke of God's people as an army, and asked, 
what is an army ? and is not God's people an army ? No mat- 
ter how just the cause of an army unless controlled by a guiding 
spirit, or some one they will follow, it would not be successful. 
Are they the army of God unless they feel that God Almighty 
requires of them to conform their actions to the requirements of 
his holy and just laws? He thought they had become sadly 
cold in taking care of the conduct of their people. He only 

mentioned this as one of the causes of the deadness in the Church. 
20 



298 



THE CHURCH MEMORIAL. 



He hoped that brethren, if they desired to see the cause of God 
prospering in his house, would revive the Bible institution of 
discipline in his house. 
Rev. J. P. Smart said : 

Mr. Chairman — The subject directly before us is, What are 
the causes of the present deadness of the Church ? As our ob- 
ject is mutual profit, it may be as well for us sometimes, at least, 
to give utterance to our feelings and the thoughts and exercises 
of our own minds without restriction to the precise topic under 
consideration. There is a fact which is the basis of the ques- 
tion before you, which, I fear, has not been sufficiently weighed, 
or at least has not sufficiently affected us. That is, are we in a 
really dead or dying condition ? Until we are convinced of this, 
we will inquire carelessly after the causes of our deadness. 
When we are once truly and seriously convinced of it, we soon 
see the causes. I think it then of the first moment to get our 
minds affected with this truth, that we, not this or the other peo- 
ple, or the Church here or there, but we ourselves are in a spir- 
itually lifeless condition. The evidences we have before us. A 
state of death is a state of inaction. The dead man can neither 
act nor speak. And I could not but remark this morning, that 
there was no one to open his mouth in this Convention on these 
interesting topics until the chairman called out brother S. 

In death, all interest in the things around us is lost ! And 
how is it here ? how came these empty seats ? Why is it a 
prayer meeting, in which ministers and people from all parts of 
our country are assembled, awakes no more interest ? Why is 
it that any house in either of these cities is found sufficient to 
contain those drawn together by it ? Simply because we are 
dead to these great concerns. There is a spirit of cold indif- 
ference that marks all our exercises, and we will never apply 
ourselves properly to the remedy until we first are satisfied our 
case is desperate. 

The man on whose vitals disease is praying, is careless and easy 



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299 



until he is satisfied that, unless arrested, it must soon end in his 
dissolution. Then it is he applies to the earthly physician; 
then it is he urges with earnest entreaty his speedy, constant 
attention. Just so it is with the Church : when she becomes 
truly convinced of her danger, she will apply earnestly to the 
Great Physician of souls. So that, though cleadness is not in 
itself a ground of rejoicing, yet if this Convention, if the Churches 
here represented, are really aware that they are in a dying con- 
dition, the more desperate the better, and we may now begin 
to lift up our heads, for our redemption draweth nigh. This is 
the time for God to work, when all earthly hopes and prospects 
fail. When, from ourselves, we have no hope, such have been 
the times in which God has wrought for his people, and such are 
the times in which he is promising still to work. The Lord said, 
"I will bring again from Bashan, I will bring my people again 
from the depths of the sea." 

Just so often as she comes into the depths, so often will he 
bring her out again. 

But again, our case is hopeful if we are made truly sensible 
of our deadness, because that very sensibility evidences the be- 
gun revival. There must be some vitality where there is even 
sense of danger. And when the Church begins to feel her spir- 
itual deadness, it is evidence the Lord is returning to her with 
favor. Painful as it may be, yet this sense of what we really 
are, is good and favorable ; and in proportion as we feel it, so 
will we apply ourselves to remedy those things which have 
brought on our calamity. The first and manifest influence of 
the Lord's work among us in Xenia, after the Convention which 
met there, was the freedom with which we could talk with sin- 
ners about the interests of their souls. 

Before, we could talk about common matters and abstract 
doctrines of theology, but we feared to accost men about their 
own personal interests, and to press upon them privately the 
duties of personal piety. But after that Convention, we found 



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no difficulty" in the matter of addressing men directly, and we 
were astonished to find that all this time we were really fearing to 
talk thus with men, they would have been pleased if we had done 
it. An instance of this kind came under my own observation : 
A gentleman, whose family was connected with my congrega- 
tion, had himself attended for a time on my ministry, and after- 
ward ceased to hear me altogether. Though he was always 
friendly with me, and treated me with great personal respect, 
yet I was always afraid his absenting himself from ordinances 
was because of some dissatisfaction with my ministry. I never 
accosted him directly in regard to his own state or exercises. 
Having understood that he was feeling deeply on the subject of 
personal religion, I visited him, and oh, what a sense of shame 
and sorrow I felt when he told me that during all the time of his 
carelessness, he would have been glad if I had talked to him 
thus directly. We found that we had been afraid when there 
was no cause of fear, and that those we regard as careless sin- 
ners, are really more willing to talk about their spiritual inter- 
ests than we had supposed. All these things should impress us 
with a deep sense of our want of spiritual vitality, and when 
thus impressed, we will wrestle more earnestly with God for the 
reviving grace of his Holy Spirit. 

Prof. Young said : The spirit of inspiration makes known a 
cause of deadness in the Church. Because iniquity shall abound, 
the love of many shall wax cold. The same truth is contained 
in the heathen maxim, adopted by the same spirit. Be not de- 
ceived ; " evil communications corrupt good manners." There 
are illustrations of the truth of this principle in every associa- 
tion of life. If we look around us we see its influence in every 
community. If we could see any evil from which society suf- 
fers, as a new thing, and in all its enormity, would we not all 
combine to put it down? Because evils productive of great 
injury to society, are common, because we have been accustomed 
to them from childhood, we look on their effects as a matter of 



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301 



course, and become apathetic. Are not the Church and Chris- 
tians, as individuals, too much under this influence ? 

This disposition shows itself in all the affairs of life ; and in 
enterprize and industry men are far below what they ought to 
be. They are satisfied with the old way of doing things, and 
we cannot get them out of these old ways until we can show 
them a better way. This principle affects men both in the bus- 
iness of life and in their religious interests ; hence there is a 
great deal of deadness in the Church, both among ministers and 
members. 

If these things be so, what shall be done to break up this in- 
difference ? There must be a clear apprehension of the fact, 
and a calm consideration of its effects, in order that there may 
be action corresponding to the wants of the Church and her 
condition. 

This train of thought had been suggested by an incident that 
occurred at a meeting he had lately attended, whose object was 
to put down the traffic in intoxicating drinks. After an address 
had been delivered, some person inquired of the president what 
should be done next ? His reply was, He thought we had bet- 
ter reflect on what we had heard to-night. In my own mind, I 
inqured, What has the world gained by earnest thinkers reflect- 
ing on flagrant evils? I thought of the time when men, women 
and children were torn from their homes and sold into hopeless 
slavery ; and when Christian men reaped the gains of this traf- 
fic; and although they were not ignorant of the evils chargeable 
to their conduct, no one thought about them in their number and 
enormity. Custom made the slave trade familiar, and men 
ceased to feel about its evils. 

How was the evil broken up ? The Chancellor of an English 
University offered a prize for the best essay on the African slave 
trade. A student, who competed for the prize, visited the sea 
coast. He learned from men engaged in the traffic the horrors 
connected with it. His soul was filled with amazement. After 



302 



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gaining the prize for which he competed, the truths it contained 
still remained in his mind, filling it with anxiety. The question 
would come up, Are these things true ? and if so, what must be 
done to get rid of them? Some one must devote himself to the 
work, and if no other, he must do it. Thus he went on reflecting, 
until he concluded to give up his life to efforts for putting an end 
to the traffic in human flesh and blood ; and the effects of his 
devotedness will extend until there shall not be a slave on the 
earth, and the name of Clarkson is a memorial to all, showing 
what an individual can do. 

Much about the same time another man began to reflect. The 
heathen world, in all its pollution and degradation, lay before 
his mind. He thought of the millions going down to death, and 
of means to secure their salvation. He loved Christ, and the 
souls of his race for Christ's sake. He took pieces of leather 
of different colors, and with these he covered a globe, marking 
on it the various religions of the world, and the moral condition 
of the people. As he sat on his work-bench, with his eye on 
the shoe that he was making, his mind was full of the subject 
that engrossed his thoughts, and he would stop and turn his 
globe, and as his eye fell on the dark spots indicative of the 
moral condition of the heathen world, his lips would exclaim : 
"And these are Pagans — and these are Pagans, and these are 
Pagans" — and with the sadness of heart caused by reflecting on 
their miseries, came the thought, Who will carry the gospel to 
these heathens? and following this, the resolution, If no one 
else, I will do it. This led to his preparation for the ministry, 
his entrance on the missionary field afar from his native land, 
and to an extensive personal usefulness ; and the influence of his 
example has animated others, and will continue to do so, until 
the earth shall be full of the knowledge of the Lord, as the wa- 
ters cover the sea. How great has been, and will be, the influ- 
ence of Carey in bringing about this glorious day. 

An individual did this, and shall we not believe that individ- 



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303 



uals can still do much ? Have we not the same promising God ? 
Is his hand shortened that he cannot save ? If we do not be- 
lieve it is, why such backwardness in his work ? The men of 
the world do not so act ; nor do Christian men so act in worldly- 
things. The great modern conqueror knew no impossibilities in 
the accomplishment of his plans. When told that anything could 
not be done, Napoleon's reply was: "Impossible is the adjective 
of fools." Even in the use of human means, men see no im- 
possibilities in securing natural ends by natural means ; and 
when they undertake to do anything, they lay their plans, and 
prosecute them with energy. 

And now, what lessons are we taught by these examples ? 
We have the history of the Church before us, and instrumen- 
talities of divine appointment wherewith to conquer, and there 
is nothing done in vain in the Lord's work. As ministers, what 
have we done ? Go back to Augustine, and see the fervency of 
his love, his zeal and devotion, and the ardor of his labors. So 
of Luther. How confident was he in the belief that he was 
simply an instrument in the hand of God ! He ever felt con- 
scious that he sought not his own glory, but the glory of God, 
in doing his work. So was it with Calvin and Wesley, and 
with every man that has ever made his mark in the world in 
doing good. Such is the divine arrangement; and God will 
bless those who zealously and devotedly work for him. 

How far may this agency be carried ? I will answer by men- 
tioning a single point. A brother referred to the discipline of 
the Methodist Episcopal Church as the secret of its success. It 
is not the discipline of the Church in its application to offenses 
against immorality that peculiarly characterizes that Church, 
and has given it a rapid growth, but its discipline as embracing 
its working machinery — properly the organization of that 
Church. The secret of the success of that Church lies in giv- 
ing every man and woman a work to do, and setting them to the 
doing of it. We can do that too. Ministers can instruct their 



304 



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people in reference to their peculiar work. Our people need 
not instruction of the head only, but a calling out, and a putting 
forth of all the energies of the man into activity in the service 
of the Lord. It was never the divine intention that all the work 
should be done by ministers ; it is their duty to instruct others, 
and the duty of all to be workers in their several fields of labor. 
No wonder we are dead — not because there is not life in the 
soul, but because there is not proper employment to develop the 
capacities of the soul. There is a dwindling of the spiritual 
faculties for want of exercise, as there is in the muscles of the 
body from a similar cause. Let every brother see to it, that the 
proper force be put to work in his own neighborhood, and let 
him not be discouraged by difficulties. Carey was not discour- 
aged by the difficulties in his way. The Christian simply asks, 
is he doing his duty ? 

There was a time when a land was to be possessed, and it was 
a good land. Men were sent to examine it, and all brought 
back an evil report, except Caleb and Joshua, who said : " If 
the Lord delight in us, then will he bring us into this land, and 
give it us." They had not the feelings of the people with them. 
With a glorious prospect before us of enjoying the blessings of 
which the land of promise was only the type, let us see that we 
are such as God will own and bless in the great work in which 
we are engaged in his service on the earth. 

Rev. J. M. Henderson said he felt somewhat diffident in 
speaking at this time, as remarks similar to those he was about 
to make may have been made in the former part of the day be- 
fore his arrival. But he wished to say a few things. It has 
occurred to every mind, that one cause of deadness is the di- 
vided condition of the Church of God. A house divided 
against itself cannot stand. All are familiar with the declara- 
tion, united we stand, divided we fall. This is true when 
spoken of an army, and generally true when spoken of an army 
broken into factions. What general does not know this ? 
What soldier does not know this ? 



THE CHURCH MEMORIAL. 



805 



When an army is broken into parties which exert themselves 
against each other instead of against the common enemy, it 
must be vanquished, and it is often self-vanquished. There is 
another idea here in reference to an army, united we stand, di- 
vided we die. The consequence of such divisions is the 
slaughter of the army. It is also true of the Church of God. 
Death reigns because there are divisions among us. It is true 
of any body. It is true of the family. When the husband and 
wife are in battle array against each other, brother against 
brother, sister against sister, confusion and deadness to all affec- 
tion and to all family prosperity are the consequences. You 
have all witnessed these things. It is equally true of the 
Church of God. They indulge against each other in denomi- 
national strife, losing sight of the great interests of religion. 

We may apply the figure to a building. Cut it down and re- 
move its parts to a distance from each other, and what will be 
the result ? The Church is like a building cut in pieces ; and 
individuals thrust themselves into the chasm, separating the parts 
further and further from each other. That is the reason the 
Church is in so pitiful condition. We may apply it also to the 
vegetable kingdom. When a vegetable is cut into parts, it 
withers away. The branch is cut off and then it dies. Cut 
away the branches and there is no verdure on the vine. You 
may apply the figure to the body. Christ is the head, and the 
Church is the body. It presents to us the picture of the beauti- 
ful head and a body torn to shreds. No wonder that there are 
appearances of death on that body. A wonder that it was not 
dead long ago. 

It produces a denominational pride to outstrip each other in 
numbers. This temptation to increase in numbers has caused 
the admission of men who should never have been admitted. 
Because of their wealth they can support the Church ; others 
by their position will give character and influence to the Church, 
but no inquiries whether they have grace or not. Those who 



306 



THE CHURCH MEMORIAL. 



are excluded for scandalous offenses from one party, another is 
tempted to receive. Will God thus bind and loose ? That per- 
son who is bound on earth and repents not, and then loosed, 
will God bless ? These things cause deadness, and denomina- 
tional pride. Persons are brought into the Church and kept 
there who ought to be excluded. Dead branches here and there 
on the tree destroy its vitality. That is the state of the Church. 
Divided and distracted instead of gathering together, and prop- 
ping the building, each runs to little squads of denominational 
parties, and with trembling hands clings to the frail tenement. 
I do not say we should cement without regard to truth, but we 
can do it on scriptural grounds. 

Mr. Dawson, ruling elder, said our cause of deadness was so 
little time spent in religious exercises. We can tell why a man 
is alive to the world ; cannot we tell why he is not alive to spir- 
itual things ? He wished to address himself particularly to 
elders, as the ministers had addressed themselves particularly 
to ministers. My brethren, what are our vows ? How many 
members have we visited and sought their salvation ? 

We have met a few times to decide on cases of discipline. 
What gathering and visiting have we done ? What knowledge 
of our families have we had ? Can we give an account of our 
stewardship ? 

There has been a want of faithful administration of God's 
means. We have no reason to doubt that these means he will 
bless. Nor have we reason to expect the Spirit without the use 
of means. 

At this important time I hope we will come out and take 
higher ground, both doctrinal and practical. Elders must en- 
courage the ministers, the ministers the elders, and both the 
people. We hold the truth, but have trusted too much to a 
sound creed; we will take higher or lower ground before we get 
through. The Church never stands still, her course is onward 
or backward. 



THE CHURCH MEMORIAL. 



807 



Rev. TV". Davidson said we sometimes specify effects rather 
than the cause. We may run over and state many things that 
are wrong and yet they be only effects. If we want to find out 
the cause we must philosophize ; and to discover the law of 
cause and effect, men have been since going about observing 
facts and find them related as cause and effect. Unless a cause 
has been revealed by God we must find it by its effects. 

Every effect has some operative cause. In the matter before 
us, as in all others, every effect has its cause. Deadness has 
one cause. I must look at facts over a large area, and a long 
time and in other circumstances, and put them together ; then if 
I find this has always been produced by that and another, then 
I have found the cause of this thing. The Church has been 
often dead and revived again. 

Deadness has followed one thing, and life has followed one 
thing. Disobedience to the command of Christ is the cause of 
our deadness. It is our failure to carry out his last great com- 
mand, " Go ye into all the world," etc., accompanied with the 
promise, and " Lo ! I am with you always." He is with us as 
a wall of defense, as our guide and counsellor, as a pillar of fire. 
As the Church has obeyed, she has always lived. See how she 
flourished under the apostles. By-and-by she turned aside 
because of orthodox contendings for doctrine, because of large 
congregations, and men began to inquire, not where they could 
do the most good, but where they could get the best congrega- 
tions. Love was the principle impulse with God's servants. 
The Spirit did not leave them till they turned aside. While 
the reformation Church preached and practiced the great doc- 
trine of justification by faith and its affiliated doctrines, God did 
not forsake her, but as soon as they quarreled, God left them. 
If you observe facts seen for a long time, you will see when the 
spirit of missions revived the Church, and where not, the Church 
died. You may hold Conventions, engage in prayirg and sing- 
ing, but all will do no good until you rise and convert the world. 



308 



THE CHURCH MEMORIAL. 



Go to your neighbor and try to convert him, and do not re- 
proach him, but hold him up. A man who has a work to do and 
will do it, God will go with him. We have been turning aside to 
wranglings. The Episcopal Church has given herself up to con- 
tend for the succession ; the Baptists to go straight down into 
the water, and come straight up again; the Associate Reformed 
Church to the singing of the Scripture Psalms ; the Reformed 
Presbyterian Church for the Headship of Christ ; and the As- 
sociate Church to the subject of covenanting. I am orthodox, 
and by no means undervalue the importance of cleaving to the 
Scripture Psalms ; but these are not our only things. If we 
preach Christ and embark in the conversion of man according 
to his command, he will take care of his Headship and doc- 
trines of his word. 

Rev. E. Cummings said we must look at things in natural 
life. The body is sustained by food. Let us return to the 
bread of life. We find that there is a thirsting after what is in 
periodicals and papers of our time, but little searching after the 
bread of life. The scriptural rule is in Deuteronomy. This is 
the true source of life. No active people, until we betake our- 
selves to a more diligent use of the bread of life. Is it with us 
as our daily bread ? We probably read a chapter, sing a 
psalm, but there is scarcely a word dropped — do not teach it to 
our children as we go out, and as we come in — as we rise up, 
and as we sit down. If we would return to the method in the 
early age of the Church, we might expect that life and vitality 
would follow such a daily feeding on the bread of life. 

EVENING SESSION. 

At 1\ P. M., the Convention met, Rev. Dr. Guthrie presid- 
ing. Commenced by singing Psalm cxix, 9-17. Prayer by 
Rev. Dr. Beveridge. Sung Psalm exxx, 5 to the end. Prayer 
by Rev. Dr. Dales. 

The President called for remarks of brethren on topic under 
consideration at last session of the Convention. 



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309 



It was moved that devotional exercises be continued. Agreed 

to. 

Sang Psalm cxxxvii, 1-15. Prayer by Rev. Mr. Paxton, 
Presbyterian Church, (0. S.) Sung Psalm xl, 1-13. Prayer 
by Rev. Theo. Wylie. 

Rev. McArthur moved to pass the topic under discussion and 
take up the eighth. Agreed to. 

Rev. J. R. Doig said one cause of the Church's being in her 
present condition, is our selfishness. Our condition is described 
by the prophet Haggai, in the first chapter. We, like the Jews, 
have taken out much and brought in little, because the Lord has 
blowed upon it. We are standing each in the way of his own 
consecration to God, and this is a hindrance to the gospel. The 
people when plowing, merchandizing, etc., do it for themselves, 
not for God. When we turn back to God we will have a real 
revival. He would therefore connect the two topics in the dis- 
cussion. 

Rev. S. McArthur said it is in accordance with the word ef 
God that we should look for a revival. He has said that he 
will pour out his Holy Spirit. With all the evidences of the 
necessity of a revival, we are encouraged to hope that a revival 
has commenced. We have been much encouraged at a Throne 
of Grace. These assemblies are the result of secret, family and 
social prayer. And prayer is an indication of life, it is the life- 
breath of the Christian. 

Prayer, real fervent prayer, the result of the pouring out of 
the Spirit of God on the heart. If this is not an evidence, then 
is there no evidence of true revival. We may have discussions 
and no revival ; but if we pray, not only those here, but those 
wrestling throughout the Church shall be encouraged, and we 
will prevail. Then may this work go on till the knowledge of 
the Lord cover the earth. 

Rev. Pres. B. Waddle : Brethren and Christian friends, we 
are all here. We see each other, and have no doubt that we 



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THE CHURCH MEMORIAL. 



are alive. One evidence of natural life is sufficient. We look 
out of the window and see two men working in a field — we con- 
clude that they live — dead men cannot work. We look out 
again and see them standing, and we still are satisfied that they 
are alive. We look out again and see them neither working 
nor standing, but sitting, and we believe them alive. So again 
we see them lying, one singing sweetly and the other crying, 
Ave know they are alive. Again they are lying, but neither 
singing or crying — we draw near, they breathe, and therefore 
we know they live. Each one of these evidences is sufficient 
to prove the existence of natural life. The same holds good 
in spiritual life. If like Paul he breatheth, life is there. Let 
him cry and sing, walk to and fro and work, then there is evi- 
dence that there is life and that it is vigorous. If we see a man 
working for his Divine Master and the salvation of the souls of 
men, we can draw our own conclusion. 

Rev. Church : " I thirst for God, the living God ; when shall 
I appear before God." When there is real prayer, containing 
principles of faith, then is the Church revived. We are apt to 
draw nigh with a cold heart ; but when God breathes His Spirit 
into us, we return not as we went. Let the revived ministers of 
God's w r ord preach in faith ; and it is as necessary to pray in 
faith. If God revive them, it w T ill be manifested by more of 
love to God and to our fellow men. When truly revived, they 
become eyes to the blind and feet to the lame. Such love is 
always operative. When revived, they will breathe a spirit of 
true Christian philanthropy. His name will be glorified in us 
and by us. 

Rev. H. H. Blair said: "To be carnally minded is death, but 
to be spiritually minded is life and peace." It is the life of God 
in the soul of man, so that we are alive unto God through Je- 
sus Christ our Lord. It is not working alone that is evidence 
of this life. Many work the work of darkness. A man may 
be a missionary when the crowning glory of his work is to con- 



THE CHURCH MEMORIAL. 



311 



vert men from one name to another, and his zeal for this will 
cause him to compass sea and land. This is no evidence. 

The way of the soul revived is onward and upward. If you 
want a history of revivals, we may refer to your own address 
last night, Mr. Chairman (Guthrie's). And as in olden time, 
so now. The rubbish must be removed, and Zion must be re- 
built. There will be a separating from the nations. So it was 
in the Pentecostal. Ministers disconnected themselves from 
everything else. They would not even consent to distribute 
gold and silver, but deacons must be chosen for this very work. 
Look at the result. The people came forward and laid their 
possessions at the apostles' feet. A man would be accounted a 
madman in this land who would do as these did under the apos- 
tles' ministry. Let us take up our cross and follow Jesus. 

Dr. Pressly said, it is admitted on all hands that it is by the 
power of the Spirit, godliness is revived in the soul. Note the 
fruits manifesting this revival. We have love placed in front — 
love to God, and love to our fellow man. In the first instance, 
by acting according to the divine will, and in the second, in 
doing good to all men, especially to the household of faith. 
Love prompts us to kindness toward all, great or small, rich or 
poor. Our love will be to all, especially to the household of 
faith. Let our love be revived, and it will remove those bar- 
riers which lie between us, and it will revive its fellow. "When 
such a reviving time arrives, you cannot prevent their fellow- 
ship. It is gratifying to have this evidence of godliness in the 
heart. There are various departments of the household of 
faith, all animated by the same spirit. Ministers uniting to- 
gether in the same song of praise, and lifting up their voices 
together in prayer. This is an omen for good. Let us take 
encouragement to hope that the set time is come when God will 
manifest his favor and dispense his grace, so as to gather us 
into one. 

Rev. A. M. Stewart said : The next fruit of the Spirit is 



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joy. Of all evidences we need this most. The prayer of the 
Psalmist regarded this as a token of a revival, " That in Thee 
may thy people joy. Wilt thou not us revive ?" And we ought 
to make it our prayer. Joy, the least sought of all the fruits of 
the Spirit. On the day of Pentecost they were filled with joy, 
and went with singleness and gladness of heart, breaking bread 
from house to house. I say, we need it most. The joy of sins 
forgiven, of hope in glory — these fail in most ; we hear of it the 
least of all the evidences of God's love. O that we may joy in 
God reviving us. 

Rev. D. Blair: There is an evidence of a true revival in 
this assembly. Why have we come here ? What is this anx- 
iety for? Can it be without prayer? For what? Why for 
the communion of saints ; that for this God would revive us. 
The same that runs down the apostolic creed, and from the be- 
ginning. There is a desire to have this article of that creed 
revived. It may not be so expressed in words, but that is the 
meaning of all this anxiety. If this is not an evidence of a true 
revival, I know nothing about it, and I care nothing about it. 
The eyes of the Church are looking on to see what will become 
of it, as the mother of Moses, with joy and fear mingling to- 
gether, looked upon her child in the water to see what would 
become of him. Could all have been here that would have de- 
sired to come, all the Churches in Pittsburgh would not have 
held them. We could have filled a train from Indiana, but 
knew all could not be accommodated. And we knew our eyes 
were on you, and we would hold you accountable at the bar of 
God, whether this communion of saints be hastened by your 
action, or this rubbish all remain. 

Rev. E. Small: My heart's desire and prayer to God for 
Israel is, that they may be saved. I think this evening an evi- 
dence of the state of many of our hearts. The Xenia Conven- 
tion was a new era — "delight thyself in God, he'll give thine 
heart's desire to thee ; thy way to God commit, him trust, it 



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313 



bring to pass shall he." We are beginning to realize, I trust, 
more than a form, a mere form — even a power of godliness. 
I was glad to hear that there was a warming up from mere for- 
malities. Formalities, reading the Word, catechizing, and our 
Lord's Prayer are useful, but they are not mere formalities — 
and the warming up by the Spirit of God will change these from 
forms to become powers. 

From remarks of others, and my own experience corroborat- 
ing them, heart religion is wanted. We must turn from formal- 
ities. " The habitation of thy house, Lord, I have loved well," 
must be the language of our hearts. All Protestantism proves 
the value of those Psalms. 

Rev. James Prestley said : The language of the topic, " Evi- 
dences of a true revival," taken strictly, is redundant. All 
revivals of true religion (the religion of which we are speaking 
in this Convention) are true revivals : spurious ones are not re- 
vivals. But the language of the topic begets the idea that there 
are spurious revivals of religion, so called, and calls upon us to 
discriminate between revivals of true religion and those that are 
not revivals at all. All mere sentiment is not religion, and the 
increase of it is not a revival of religion. All mere religious 
feeling, however deep it may be, is not true religion, and the in- 
crease of it is not necessarily a revival of true religion. Con- 
viction of sin, and a high sense of the character and offices of 
Christ, is not religion, and the increase of these may not be 
either a quickening of the Spirit, or a revival of his work in the 
soul. All religion that does not bring the sin-stricken soul to 
Christ, to trust in him and rest upon his merits alone for accept- 
ance with God ; that does not cause him to hate sin, and to cease 
its practice, and to be conformed to Christ in holy living, is spu- 
rious. True religion consists in conformity to Christ, to embrace 
his teachings and to reduce them to practice, in humble depend- 
ence upon the aid of the Holy Spirit, in a holy conversation and 

a holy life. The more close this conformity is, the more religion 
21 



314 



THE CHURCH MEMORIAL. 



there is. To accomplish this, the apostle tells us, was the great 
object God had in view in sending his Son into the world, " That 
we might be conformed to his image, that he might be the first- 
born among many brethren." He is the image of God, and all 
God's other children are to be in the image of the first-born, 
that there may be a family likeness. Christ's character, as dis- 
played in the gospel, is for our imitation. " Let this mind be in 
you which was also in Christ Jesus." In proportion, then, as 
the mind of Christ is in us, is religion powerful in the soul : and 
as this conformity grows and increases, we have evidence that 
good work is living, and being revived and increased. The 
question to be answered is, Have we more of this conformity to 
Christ, this mind that was in Christ, this year than we had last 
year ? more to-day than we had yesterday ? These questions 
every person must answer for himself : and in proportion as he 
can, by divine grace, answer them in the affirmative, will he have 
reason for holy joy and gladness. 

The apostle tells us that " pure religion and undefiled before 
God and the Father, is this : to visit the fatherless and widows 
in their affliction, and to keep himself unspotted from the world." 
The teachings of this verse may be embodied in this : Pure 
religion consists in a life of charity or love and purity : that 
charity which the Lord Jesus Christ tells us consists in loving 
the Lord our God with all our heart, soul, strength and mind, 
and in loving our neighbor as we love ourselves, which the 
apostle tells us is the fulfilling of the lav/ ; and in that purity of 
heart which in its exercise overcomes the flesh and the world. 
Where shall we find such an example of this love and purity as 
in our Lord Jesus Christ ? Wherever it exists in the soul, 
there exists evidence of likeness to Christ ; and, as in him, so 
in us, it will develop itself in the desire to do good unto all 
men, and especially to those who are of the household of faith. 
In this, again, we are imitators of Christ, and in proportion as 
it exists, grows and increases, have we evidence of the pos- 



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315 



session of true religion and of its revival. We may be assured 
that as these great principles were in Christ, and manifested 
themselves, their strength and power, in his life, so in propor- 
tion as we possess them, and they grow stronger and stronger, 
and more and more active in us, will they develop themselves 
in our conversation and life. The more we grow up into him, 
the more active those great principles in the soul will become, 
and the more fully will the inner man be developed in the ex- 
ternal conduct and life. 

Rev. Prof. Wallace : An evidence of genuine reviving in a 
dead Church, is repentance. When brought under a sense of 
sin, and to see that it is exceedingly great, and in looking 
back over sins of the past, we sorrow, and are filled with indig- 
nation against them, and crawl in the dust to obtain pardon by 
the blood of Jusus ; and when by the grace of God, with the 
power of the Holy Spirit, Ave have said we will serve the Lord, 
this is repentance, and this is evidence of genuine revival. 

Forgetting the past, anxious for the glory of God and salva- 
tion of souls, then persisting, persevering evenly, calmly to the 
end, are evidences of a soul revived. How deeply have we 
sinned ! how indifferent have we been to souls while dying all 
around us, and careless ! When all this is changed, and we be- 
come careless to everything but the glory of God and the sal- 
vation of souls, there will be a great revival indeed. 

Rev. James Thompson said : There are two kinds of evi- 
dences, one internal and the other external. The first is known 
to ourselves. If there is a revived spirit, the exercises named 
will be put forth — the internal must be answered by ourselves. 
It is God's prerogative to work, mine to know it. It is true, 
external evidences may be false, but if the grace of God is in 
the heart, it will have external evidences. One design in re- 
viving the Church, is to develop her strength — to bring those 
resting under the law, to trust in Christ. We devote ourselves 
to God. His language is, He is mine, and I am his. It is no 



316 



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longer from the heart alone, but from the heart by the utterings 
of the tongue. If we have revivals in our hearts and in our 
congregations, there will be a development of those powers. 
Have we these evidences ? Our want is not grace to get num- 
bers, grace to get wealth, but to be like the primitive Church, 
when great grace was on them all. According to our grace our 
life will be not only for ourselves, but to save others. 

Rev. J. P. Smart said : I will not detain you long. I have 
always learned that the blessings of Divine grace were of that 
character, that the more they were tasted the more they were 
wanted — that they tended downward as well as upward — in hu- 
mility as well as love to Christ — that the believer sees his own 
weakness as well as Christ's greatness. Then he sees more of 
his own destitution and Christ's fullness — wants more grace, and 
does not believe he is revived. 

If there is one thing which has thrown a damp over this 
solemn assembly, it is the beginning to talk as if we were already 
revived. If we feel its influence we will give Him no rest. 

There is a solemn and awful responsibility resting on this as- 
sembly. We hope we have enjoyed some refreshings ; but it 
remains to be seen whether these are the results of a true revi- 
val, or only a little feeling. If we return to our homes and do 
not pour out our heart to God, it were better that we had re- 
mained at home. If such should be the result, I can say for 
myself that it would have been much better for me to have been 
at home among my people, in such exercises and enjoyment as 
I have had since our late Convention. 

Don't let us begin to boast, brethren. Some think they see a 
revival — and I hope they begin to see it — but not yet that revi- 
ving that the people look for here. 

Rev. Prof. Findley referred to love in the soul. One mani- 
festation referred to an apostle says, " We know we have passed 
from death unto life, because we love the brethren." Wherever 
an increase of grace in the soul, there is an increase of love to 



THE CHURCH MEMORIAL. 



317 



brethren. How revived, and the soul not go out tenderly and 
yearningly ! How shall this reviving be accomplished ? In 
many ways. One I name. To have those barriers removed 
that interrupt our fellowship, and we brought into intimate com- 
munion together. We need to be more earnest. Then difficul- 
ties being removed, the long-desired union shall be consummated. 

I fear the cause of religion is about to receive a heavy blow. 
I fear there may be disappointed hopes with many of us, and all 
over the Church. Religion is, we fear, to receive a blow from 
failure of the long desired union. I have one hope that this 
disaster may be avoided, viz, by successful and importunate 
prayer. 

Sung Ps. xl, 8-10. Prayer by Rev. D. H. A. M'Lean. 

Dr. Guthrie remarked that he hoped there was no ground for 
the fears expressed by the last speaker in regard to the union of 
the Churches so negotiating. He believed that if they allowed 
this measure to fail now, that all the devils in hell would hold a 
jubilee, whilst saints would weep. He trusted that brethren 
would not allow themselves to be instrumental in such a disas- 
trous result. 

Sung Psalm lxxvii, 8 and 9. Prayer by Rev. Dr. Swift, (0. 
S. Presbyterian Church). Benediction by Presiding Officer. 
Adjourned to 7£ P. M. 

WEDNESDAY MORNING. 

Convention assembled at 9 o'clock. Pres. Waddle, Associate 
Reformed Church, presiding. Sung Psalm xx, 1-5. Read 
Isaiah, chapter xii. 

Before proceeding to prayer, Dr. Pressly announced that he 
had received a telegraphic dispatch from the Reformed Churches 
in Cincinnati, requesting an interest in the prayers of the Con- 
vention, and stating that they met daily for prayer and conference. 

Prayer by Rev. J. T. Cooper, D. D. Sung Psalm cxix, 
129-133. 



318 



THE CHURCH MEMORIAL. 



Dr. Pressly stated that he had received through the post office 
a letter from a lady about sixty miles distant from the city, de- 
siring an interest in the prayers of the Convention, in behalf of 
her unhappy family. She is the mother of seven small children 
and the wife of an intemperate husband. Her request is, that 
this Convention would remember her afflicted case ; that God 
would sustain her by his grace, and enable her to perform her 
duty in her trying situation ; that he would have compassion 
upon her dear children, and preserve them from the paths 
wherein destroyers go ; that he would have pity upon her poor 
husband, restore him to his right mind, and rescue him from 
everlasting destruction. She adds, " Our pastor is laboring hard 
in the pulpit and in the prayer meeting for our good, but he 
never visits the down-trodden and the oppressed." 

Prayer by Rev. Mr. Taggart. Sung Psalm cxlvii, 1-3. 
Prayer by Rev. D. Dawson. Sung Psalm xcvii, 10 to the end. 
Prayer by Mr. John Finney, ruling elder. 

Rev. H.H.Blair announced that he had received a letter from 
New York this morning ; also, one from Rev. Mr. Revel, from 
Piedmont. Mr. Blair also read a letter which had been sent to 
the Convention at Xenia, but had not been received until the 
Convention had adjourned. 

After the reading of the letters, resumed devotional exercises. 
Sung Psalm xlviii, 11, to the end. Prayer by Rev. Dr. Elliott, 
(O. S. Presbyterian Church.) 

Dr. Rodgers requested that, if agreeable to the Convention, 
the chairman would read the intercessory prayer of the Saviour, 
in the 17th chapter of John, and asked the Convention to be- 
lieve that they were offering up this prayer at this time, and 
that Christ was presenting that prayer now on our behalf. 

Mr. Brown suggested that the Convention take the posture of 
prayer while reading this prayer. 

It was also suggested that after that prayer was read, the 
Convention unite in singing Psalm xlvii. 



THE CHURCH MEMORIAL. 



319 



Pres. Waddle said : Indulge me, my Christian brethren, with 
a few remarks before we read. Herein is love ; not that we 
love God, but that God loveth us. Beloved, if God so love us, 
ought we not to love one another ? God is love. Each person 
of the adorable Trinity cherishes for the other two love, even 
infinite love. They are dwelling in love, and will forever dwell 
in unbroken and undisturbed love. And the angels, the unfallen 
angels, though their numbers may be innumerable, archangels, 
cherubim and seraphim, have no malice, no jealousy; and the 
spirits of just men made perfect on high, though gathered from 
the east, the west, the north, or the south, love there as breth- 
ren — love pours from the heart. Now, brethren, would it not 
be well for us to follow this example? If men will wrangle and 
quarrel about political and other questions, would it not be well 
that Christians who really wish to be followers of the Saviour, 
if they wish to demonstrate or evince a respect for this doctrine, 
cherish the same love for their brethren, of whatever denomina- 
tion ? Then they may dismiss their fears. 

The President then read, in a very solemn manner, the audi- 
ence standing, John xvii. Sung, as suggested, Psalm xlvii. 
Prayer by Rev. J. R. Doig. 

Rev. G. R. M'Millan suggested that the President read Ro- 
mans xiv. This was seconded by Rev. J. Van Eaton, who 
remarked : 

It may seem presumption in me to venture a suggestion in 
the midst of so much assembled age and wisdom. But if you 
are sincerely engaged in these services you will cheerfully ac- 
cept the suggestion of the humblest disciple of Jesus. All 
seem disappointed here. The exercises have not met the ex- 
pectations of many. I must confess that the Conference has not 
come up to my own feelings as to what it should be. What is 
the reason ? What is it that arrests so often the growing inter- 
est ? What is it that dampens so often the rising fervor of de- 
votion ? It is the inordinate concern about an event anticipated 



320 



THE CHUKCH MEMORIAL. 



in the future. Many have come charged with speeches to be 
delivered on some future day in connection with that contem- 
plated event. Some have high anticipations and cannot contain 
them. Some have painful forebodings and cannot conceal them. 
It is the invasion of this anxious concern about matters in the 
future that disappoints us. I felt before I left home the en- 
croachment of this deep concern. I dreaded its injurious in- 
fluence upon myself in this Convention, and against it I have 
struggled and prayed. Now, we should leave what concerns 
the future of the Church in the hands of the Head of the 
Church. The future is God's, the present is ours. He will 
take care of the interests of his Church in the future ; we can 
trust him with these interests. Why not then at once dismiss 
all this anxiety and just throw ourselves, heart and soul, into 
the duties of the present time, prostrating ourselves at the 
Throne of Grace — pouring out our whole hearts before God — 
cherishing a spirit of brotherly love — feeling that we are breth- 
ren — forbearing one another in love — praying God to keep our 
hearts and guard our lips, and, confiding in him, who will take 
care of all our interests in the future. 

After which the President read the chapter above suggested. 

The President read also according to suggestion from 1 
Kings, viii, 37-39 ; also from Romans xiv. Sung Psalm xviii, 
28-30, on suggestion. Prayer by Rev. Mr. Lorimer. 

Read, by request, chapter xiii of 1 Corinthians. 

On motion, resolved that the Convention meet at two o'clock. 

On motion, it was resolved that the afternoon session of this 
Convention be held in the Associate Presbyterian Church, on 
7th St., Pittsburgh. 

Rev. H. H. Blair made some excellent remarks, but as we 
were engaged at the time, we could not report it. 

Sung Psalm cxxxiii. Prayer by Dr. Guthrie. 

Convention adjourned. Rev. J. P. Smart to preside in the 
afternoon. Benediction by the President. 



THE CHURCH MEMORIAL. 



321 



AFTERNOON SESSION. 

Tivo o'clock P. M. — Convention met. Rev. J. R. Doig, in 
absence of Rev. J. P. Smart who had been appointed, presided. 
Sung Psalm lxxxi, 8-10. Read chapter xv, of the gospel by 
John. Prayer by the Rev. Jos. Clokey. 

Rev. Smart appearing, presided during the remainder of the 
session. 

Rev. R. H. Pollock said : No sword cuts like the sword of 
God's own Spirit. That he thought the truth of this was felt 
during the forenoon exercises. " For the word of God is quick 
and powerful, and sharper than any two edged sword, piercing 
even to the dividing asunder of soul and spirit, and of the joints 
and marrow, and is a discerner of the thoughts and intents of 
the heart." Approving as I do, the portions of the Scripture 
read and sung in the Convention this morning, I desire to turn 
the attention of brethren to the necessity of more humble con- 
fession of sin. It will be in this way that our hearts will be 
prepared to receive the blessing. It is necessary for us to dwell 
on our condition, if we would understand our need of being re- 
vived, and be prepared to receive it, like the earth prepared to 
receive the rain. Jehovah will pour out his Spirit upon those 
who ask him. I ask you to read the ninth chapter of Daniel, 
and sing Psalm xxxii, and that our prayers have a special ref- 
erence to the confession of our sins. 

Sung Psalm lx, 1-3. Prayer by Rev. J. Brown of Keokuk. 

Rev. G. W. Gowdy requested that the Convention make 
" the lost sheep of the house of Israel " a special subject of 
prayer. He said : Though the Jews have been long cast off 
from being a peculiar, a holy people, because of their many 
aggravated sins, especially the rejection of the Messiah, yet 
towards them God has gracious purposes. They are " beloved 
for their fathers' sakes." Upon their ancestor, Jacob, the bene- 
diction was pronounced, " Cursed be every one that curseth thee, 



322 



THE CHURCH MEMORIAL. 



and blessed be he that blesseth thee." History records that 
God has dealt with nations and the votaries of various systems 
of religion in accordance with the manner in which they have 
treated the Israelites. The infidel Frederick of Prussia had 
the sagacity to remark : " I have learned by the experience of 
ages, that no man ever touched that people, but he smarted for 
it." Whilst it is true that they have become "an astonish- 
ment," " a reproach and a proverb, a taunt and a curse in 
all places whither they have been driven," yet God has " not 
made a full end of them." But he has " made a full end " of 
their ancient oppressors. To this day, they in few countries en- 
joy the rights of their fellows. Many nations at the present 
time are incurring the divine displeasure by their evil treatment 
of the children of Abraham. The Church in times past has 
vied with the civil power in casting obloquy on the Jews. She 
has supposed it to be the will of heaven that they should be anath- 
ematized by her, because their ancestors had uttered the impre- 
cation on the occasion of the crucifixion of our Lord Jesus 
Christ, " let his blood be upon us and upon our children." Be- 
cause of her unkindly bearing toAvards them, God has in great 
measure withheld his favor. She is now beginning to perceive 
her error and is changing her demeanor. 

The design and promises of God are that the Jews shall ex- 
perience covenant mercies. In each successive generation some 
according to the election of grace have been led to confess 
Christ, and have obtained salvation by him. The time is ap- 
proaching when they will as a people return and receive Jesus 
as their Saviour. That will be a revival period when they 
shall be brought into the Christian Church. Then will the 
Spirit be poured out in copious effusions, and all God's heritage 
will be reanimated and cheered. " If the casting away of them 
be the reconciling of the world, what shall the receiving of 
them be, but life from the dead ? " The Church would secure 
the divine favor, would promote her own interests and the wel- 



THE CHURCH MEMORIAL. 



323 



fare of the world, would honor God, show her faith in his prom- 
ises and sympathy with his purposes, by cherishing a ardent 
zeal for the conversion of the Jews. They shall prosper who 
love them. 

He made some interesting remarks in regard to the work 
going on among the Jews. He alluded to the missions to them 
established in the East by one branch of the Church represent- 
ed in the Convention. He thought we had been neglectful in 
not praying for others who were absent. We had forgotten our 
brethren in other lands. If we only labored in behalf of the 
Jews, the Church would be successful. The Church of England 
has missionaries, colporteurs and teachers among the Jews, con- 
verted by themselves. There is one of their bishops a convert- 
ed Jew. There are now twenty-eight missionary societies in 
the world on behalf of the Jews. A matter for encouragement 
was that in the city of London alone there were last year 2,500 
converted Jews. There are 20,000 Jews at the present time in 
the world who are converted. 

Read by request Psalm li. 

Prayer by Rev. R. A. Pollock, Associate Reformed. 

Read Isaiah, chapter xxv. Prayer by Rev. J. M'Millan, 
Reformed Presbyterian, (N. S.) Sung Psalm cii, 16-18. Read 
Isaiah, chapter lxiii. Prayer by Rev. M'Kinstry. 

The hour for adjournment having arrived, the President pro- 
nounced the apostolic benediction, and the Convention finally 
adjourned. 



XIII. — Missions of the Associate Church. 

TRINIDAD MISSION. 

This mission was the first enterprize in the work of foreign 
evangelization that engaged the attention of the Associate 



324 



THE CHURCH MEMORIAL. 



Church. At a meeting of the Synod in Philadelphia, May 24, 
1843, after having in the previous year sent Rev. Joseph Banks 
to survey the country, and having received from him a favora- 
ble report, the Synod appointed Rev. Joseph Banks and D. 
Gordon as missionaries to Trinidad, and resolved to use their ef- 
forts to raise three thousand dollars for missionary purposes the 
ensuing year ; and at the same meeting they resolved to ap- 
point a Board of Missions, which was accordingly done. 

On the 14th of the following July, Mr. Banks, and Mr. Gor- 
don with his wife and niece, Miss Margaret Ann Beveridge, set 
sail for Trinidad, where they arrived after a voyage of about 
twenty days. They chose Savanne Grande as the place of 
their operations. Here they erected a Church and a dwelling 
house, and the mission was for some time in successful opera- 
tion, when Mr. Gordon was called away by death on the 24th day 
of December, 1844. His death was soon followed by that of 
Mr. G. Kerr of Allegheny, who had gone to Trinidad as a far- 
mer, with a view to subserve the mission cause. 

At the following meeting of Synod held in Xenia, May 28, 
1845, Rev. John Scott was appointed by Synod to supply the va- 
cancy occasioned by the death of Rev. D. Gordon, Mrs. Gordon 
and Miss Beveridge having returned. Mr. Scott remained but 
a short time in the field, having felt it to be his duty to return. 
He was accompanied by Mr. Banks. 

At that meeting Mr. Banks was reappointed, and the Board 
authorized to appoint a mission family in connection with Mr. 
Banks. Mr. Banks returned to the Island alone in the follow- 
ing October. Prior, however, to the meeting of the Synod in 
1847, Mr. Andrew Thompson of Pittsburgh, was appointed by 
the Board as a teacher, and arrived at Trinidad with his wife 
on the 26th of June, 1847. 

Prior to the next meeting of the Synod in 1848, Mr. Banks 
again returned to the United States. The Synod at that meet- 
ing expressed by a vote, their entire satisfaction with the past 



THE CHURCH MEMORIAL. 



825 



labors of Mr. Banks, and reappointed him to the station, and 
also appointed Rev. Isaac Law as an additional missionary, and 
nominated Messrs. John Scott, R. H. Pollock, Wm. H. Andrew, 
Moses Arnott, J. W. Logue, James C. Herron, J. P. Smart, 
and J. M. Henderson, any one of whom was to be chosen by 
the Board in case Mr. Law should decline the appointment. 
The Board during the next Synodical year, were unsuccessful 
in obtaining the services of another missionary. 

In the meantime, Mr. Thompson returned to the United 
States, Mr. Banks being left alone upon the field, who at that 
meeting, in consequence of ill health, obtained leave to return 
after the expiration of six months. At the same meeting, the 
Board were directed to obtain, if possible, one or two mission- 
aries. This was not done by the Board, and before the next 
meeting of Synod, Mr. Banks returned, the station being left 
in charge of the Rev. Francis Cluch, a minister of the Free 
Church of Scotland at San Fernando, a station seven miles dis- 
tant from that of the Associate Church. 

It was not until June, 1851, that another missionary set sail 
for Trinidad. This was Rev. W. H. Andrew. He was ac 
companied with his wife and sister-in-law, Miss McCall — the 
latter of whom went in the capacity of a teacher. This brother 
returned to the United States in October of the same year, 
leaving the mission under the care of Rev. Mr. Cluch. By the 
action of the Synod at its next meeting (1853), the mission was 
continued under the care of this brother, who labored there 
until some time in the next year, when he came to the United 
States, leaving the mission under the care of Rev. George Bro- 
die, a missionary of the United Presbyterian Church of Scot- 
land, in Port of Spain. Of course it could only receive the 
occasional services of Mr. Brodie. After some time, brother 
Church felt it to be his duty to resign his charge as a missionary 
of the Free Church of Scotland. 

The mission thus being left entirely destitute, with the ex- 



326 



THE CHURCH MEMORIAL. 



ception of such care as Rev. G. Brodie was able to give it, the 
Synod, at its meeting in May, 1855, instructed the Board of 
Foreign Missions to propose to the Colonial Committee of the 
Free Church of Scotland, a contribution of four hundred dollars 
annual^, towards the support of such missionary as they would 
send to San Fernando, on condition that the one-half of his time 
should be given to Savanne Grande, and on the condition that 
the missionary would use exclusively the Scripture Psalms, and 
with the proviso that if at any future period it shall be the wish 
of the Associate Church to occupy this station exclusively, the 
Free Church will resign it wholly to their care. This propo- 
sition was cordially accepted by the brethren of the Free 
Church. It was not, however, until November, 1856, that a 
missionary could be obtained by them. Since that time, Rev. 
George Brown has been laboring under the direction of the 
Colonial Committee of the Free Church and the Board of the 
Associate Synod, and from the intelligence received from time 
to time, the labors of this devoted brother are productive of the 
most happy results. He resides at Savanne Grande, the station 
of the Associate Church. This mission has been an exceed- 
ingly expensive one to the Associate Synod. It has met with 
many reverses, and experienced many severe trials, but it is 
believed to have exerted a most happy influence, and has not 
been without special tokens of the divine favor. 

CALIFORNIA MISSION. 

This mission was established by the Associate Synod in 1852. 
The Rev. James C. Herron was appointed by the Board of 
Foreign Missions as a missionary to that country. He set sail 
with his wife and child for San Francisco, on the 19th of Feb- 
ruary, 1853, at which place he arrived on the 20th of March, 
He remained there, however, but a short time, and after preach- 
ing in different places in the State, he finally settled in Napa, 
about fifty miles from San Francisco. He there succeeded in 



THE CHURCH MEMORIAL. 



327 



gathering a congregation, which after some time erected a very 
neat place of worship. He continued to be their pastor until 
January 17th, 1858, when, in consequence of his opposition to 
the introduction of a melodeon by the congregation into the 
worship of God, the relation between him and the congregation 
was dissolved, by what the Board regard as an illegal vote of 
the congregation. The congregation has since formed a con- 
nection with the Old School Presbyterian Church. Brother 
Herron is still in Napa, and engaged in preaching in different 
places in the vicinity. It is believed that he has been instru- 
mental in doing much good there. 

INDIA MISSION. 

The Associate Synod, at their meeting in Pittsburgh, May, 
1853, agreed to establish a mission in Hindoostan. At that 
meeting several persons were nominated by the Synod, from 
whom the Board was directed to make a selection. The Board, 
however, did not succeed in securing the services of any of the 
nominees. The Synod, accordingly, at its meeting in 1854, 
elected Andrew Gordon and John T. Tate. Brother Tate 
declined the appointment of Synod. Brother Gordon accepted 
the appointment, and having been previously ordained by the 
Presbytery of Albany, set sail on the last Thursday of Septem- 
ber, 1854, for Calcutta. He was accompanied by his wife and 
child and also his sister, Miss Elizabeth Gordon, who was sent 
by the Board as a teacher. They arrived at Calcutta on the 
13th day of February, 1855. They proceeded immediately to 
Saharunpur, the station occupied by the missionaries of the Ee- 
formed Presbyterian Church, by whom a kind invitation had 
been extended to them. There brother Gordon remained until 
the following August, when he proceeded to Sialkot, a city of 
the Punjaub, in Northern India, containing about twenty thou- 
sand inhabitants, and within a mile of the military canton- 
ments, containing a native population of more than nineteen 



328 



THE CHURCH MEMORIAL. 



thousand inhabitants. It lies about 32 deg. SO min. north lati- 
tude, and in longitude 7-4 deg. 30 min. east. This place he se- 
lected as the field of missionary operations. 

At the meeting of Synod in Xenia, preceding the arrival of 
Mr. Gordon in Sialkot, Rev. E. H. Stevenson and Mr. John 
Harper were appointed to proceed as missionaries to India, as 
co-laborers of Mr. Gordon. Mr. Stevenson accepted the ap- 
pointment, and brother Harper declined it. The Board elected 
Rev. R. H. Hill, formerly of the Reformed Presbyterian 
Church, in place of Mr. Harper. These two brethren — Mr. 
Stevenson with his wife and child, and Mr. Hill with his wife — 
set sail for Calcutta on the 22d of August, 1855, and reached 
that city on the 22d day of January, 1856. They both pro- 
ceeded to brother Campbell's, at Saharunpur. There Mr. Hill 
remained during the hot season, and Mr. Stevenson proceeded 
immediately to Sialkot. These brethren were in due time 
joined by Mr. Hill, at Sialkot. On the 18th of December, they 
were constituted into a Presbytery called the Presbytery of 
Sialkot. A congregation was soon afterwards organized, con- 
sisting of eleven members, four of whom were natives of India. 
Suitable buildings were erected, and since that time, with the ex- 
exception of the period of the late mutiny, when a stop was put to 
their operations, they have been laboring in the prosecution of their 
Master's work, in which they have met with much encouragement. 
They had, at the latest intelligence, under their care a school, 
in which the Scriptures are read, and all receive regular re- 
ligious instruction daily. The school consists of seventy scholars 
in regular attendance, sixteen of whom are studying English. 
It is under the immediate tuition of a Christian teacher, who is 
a good English scholar, and was formerly a student of theology, 
under the direction of Rev. Mr. Hunter, a missionary of the 
Established Church of Scotland, who was murdered at Sialkot 
during the late mutiny. They have also seven orphan children, 
whom they are supporting and educating at the expense of 



THE CHURCH MEMORIAL. 



329 



Sabbath Schools and congregations in this country. The con- 
gregation consists of fifteen persons, five being added to the 
eleven of whom it originally consisted, one of these five having 
since died. Taking all the circumstances into consideration, 
this mission has thus far enjoyed the smiles of the great Head 
of the Church, and presents very encouraging prospects of future 
usefulness. 



XIV. — Missions of the Associate Reformed Church. 

Though slow in engaging as a denomination in the work of 
Foreign Missions, the Associate Reformed Church has always 
felt a deep interest in this cause. As early as the year 1796, 
a large portion of this Church associated themselves with the 
Presbyterian, the Reformed Dutch Churches, and others, in or- 
ganizing the New York Missionary Society, with special refer- 
ence to the evangelization of the American Indians. And for 
the formation of the " American Board of Commissioners for 
Foreign Missions," in 1810, many of the members of this 
Church were liberal and active cooperators with it in spreading 
the gospel among the heathen. 

It was not however till the year 1835, that any court of the 
Associate Reformed Church formally entered upon this work. 
In that year the Synod of New York resolved to commence 
missionary operations in northern India, and on the 16th of No- 
vember the Rev. James McEwen, of the Presbytery of New 
York, set sail with his wife in the ship Charles Warren, from 
Philadelphia, for that field. In a few years, however, his health 
failed and the part which the Associate Reformed Church had 
in the work was given up. This was a trial, and was soon fol- 
lowed with petitions from various portions of the Synod for a 

renewal of the work. 
22 



330 



THE CHURCH MEMORIAL. 



In 1844, the General Synod of the West resolved, after much 
deliberation, to undertake a mission to Syria, a country endeared 
by many tender associations and containing a population of 
about 2,000,000 of people. In the autumn of that year accord- 
ingly Rev. James Barn el, of the First Presbytery of Ohio, and 
Dr. J. G. Paulding, a physician, were sent out with discretion- 
ary power as to the choice of their particular station. They 
fixed upon Damascus, a city containing about 120,000 inhab- 
itants, of whom from 5,000 to 10,000 were descendants of 
Abraham ; and they began their work with reference " to the 
Jew first and the Gentile also." Of the founding of this mission, 
and the departure of these brethren to it, the Jewish Chronicle 
of that year says : " It is with no ordinary degree of satisfaction 
that we record this most interesting fact. To the Associate Re- 
formed Church belongs the honor of being the first body of 
Christians in the United States — and as yet the only body — 
that has sent forth these messengers of love to the ' lost sheep 
of the house of Israel/ It is an honor of which any Church 
might well be — not proud, but thankful." 

This mission increased in interest, and on the 12th of Decem- 
ber, 1850, Rev. Gulion Lansing, of the Presbytery of New 
York, and Rev. James A. Frazer, of the Presbytery of Mich- 
igan, sailed with their wives, in the bark Utah, from Boston for 
the same field. Since that time the mission has been further 
reinforced by the additions of Miss Sarah B. Dales,, who sailed 
from Philadelphia September 30, 1854, to engage in the work 
of teaching, with special reference to Jewish females, and by 
Rev. John Crawford, of the Presbytery of Washington, who em- 
barked with his wife, at New York, October 16, 1857. Dr. 
Alexander Hattie also went out at the same time as a physician 
of the mission, Dr. Paulding having felt it his duty to return to 
this country with his family in 1856. 

In 1853, the attention of the missionary brethren having 



THE CHURCH MEMORIAL. 



331 



been specially directed to Egypt, the Rev. James Barnel was 
detached from the mission in Damascus to establish one in 
Cairo. This city is the capital of Egypt. Including the sub- 
urbs of Boolak and Old Cairo, it has a population estima 1 < j 
250,000, comprising about 125,000 Mohammedans, 60,000 
Copts, 3,000 to 4,000 Jews, and numerous foreigners. In this 
important field, Mr. Barnel was joined by the Rev. Thomas 
McCague, of the Presbytery of Chillicothe, who together with 
his wife sailed from Philadelphia Sept. 30, 1854. 

In the autumn of 1857, Rev. Mr. Lansing, who had been 
compelled by ill health to leave the Syrian field, entered upon 
missionary labors under encouraging auspices in Alexandria, 
Egypt. This city is the great emporium of Egypt, and is one 
of the most important stations on the overland route to India. 
It lies on the Mediterranean Sea, 112 miles north-west of Cairo, 
with which it is now connected by railroad. It contains a 
population of from 80,000 to 100,000, and from its position 
must always be a city of wide-spread influence. 

In these several missions, part of the labor of which is car- 
ried on in connection with a noble band of men from the Gen- 
eral Assembly of the Presbyterian Church in Ireland, the 
Associate Reformed Church has a well organized Church, and 
an efficient school for boys and one for girls, in Damascus, 
preaching and schools in Nebk and Deir A'tega, Syrian villages 
not far distant, and preaching and schools also in Cairo and 
Alexandria, Egypt. The language chiefly used is the Arabic, 
and is spoken by upwards of 6,000,000 of people. The Bible, 
the Westminster Assembly's Shorter Catechism, and Brown's 
Catechism for Children, translated into Arabic, are used in the 
schools and freely circulated among the people. The annual 
expense of these missions is nearly $6,000. 



382 



THE CHURCH MEMORIAL. 



OREGON MISSION. 

Very soon after the organization of Oregon Territory many 
families from the different Reformed Churches of the States 
sought homes in that new and promising land upon the shores of 
the Pacific. The fertility of the soil, the salubrity of the climate, 
and the abundance of land at government prices, induced many 
to emigrate thither. They soon found, however, that there was 
one thing which they lacked, and for which all possible advan- 
tages of soil and climate could never compensate, namely, the 
preaching of the gospel. Petitions, therefore, were sent back to 
the Associate and the Associate Reformed Churches in the 
States, from which they had chiefly emigrated, praying for the 
word of life and the living ministry. 

In answer to these earnest calls from the shepherdless flock 
in this distant land, the General Synod of the Associate Re- 
formed Church, in 1847, appointed Rev. Wilson Blain a mis- 
sionary to that interesting field. Mr. Blain accepted the 
appointment, and has ever since been laboring with untiring 
zeal in the service of his Master. 

In the year 1850, Rev. Stephen D. Gager was ordained by 
the Presbytery of Mansfield, and shortly after dismissed by cer- 
tificate to join Rev. Wilson Blain as a missionary in Oregon. 
He still continues to labor in that field. 

The same year the subject of a mission to Oregon was 
brought before the Associate Synod of North America. Rev. 
James P. Miller and Rev. Samuel G. Ironie were appointed as 
missionaries. These brethren sailed from New York in 1851, 
and having arrived safely, entered upon the work to which they 
had been called. Previous to this time Rev. T. Simpson Ken- 
dall had emigrated with a company from Illinois, and after 
spending some time in California, located permanently in Ore- 
gon, and engaged with renewed consecration in the great work 
of the gospel ministry. 



THE CHURCH MEMORIAL. 



333 



In 1852, Rev. David Thompson, of the Associate Church, set 
out with his family, by the overland route, for the same country. 
After a long and sad journey, having buried his wife at the 
Platte River, he arrived with his children, and engaged in the 
work to which he had consecrated himself. Although Rev. 
Messrs. Kendall and Thompson were not sent out nor supported 
by the Synod, yet they reinforced the mission which had been 
established and proved important auxiliaries in that wide and 
destitute field. 

In 1852, Rev. James Worth, of the Associate Reformed 
Church, removed with a portion of his congregation, to the same 
country. The mission was farther reinforced the same year by 
Rev. Jeremiah Dick, of the Associate Reformed Church. 

These, so far as we can learn, are all the brethren that have 
gone out from the Reformed Churches to Oregon ; and all these 
brethren, we believe, still survive and are actively engaged in 
the service of their Master, with the exception of Rev. James 
P. Miller, who perished in a steamboat explosion a few years 
after he entered the Territory. Truly God's way is often in the 
sea and his paths in the great waters. 

In accordance with the recommendation of the General Synod, 
Messrs. Blain, Gager, Worth and Dick organized in 1852, the 
Presbytery of Oregon. About the same time a correspondence 
was opened between these brethren from sister Churches in the 
States with reference to organic union. Far from their former 
brethren, and surrounded upon all hands by the enemies of 
truth, they felt that it was impossible to maintain separate or- 
ganizations. Interest, duty and affection all demanded that 
they should march forth under one banner. Accordingly, in 
1852, these brethren came together under the title of the United 
Presbyterian Church of Oregon. This act was ratified by the 
General Synod of the Associate Reformed Church in 1853. 

With regard to the present condition of the Church in Ore- 
gon we can say nothing. Doubtless they have both lights and 



334 



THE CHURCH MEMORIAL. 



shadows, as in the other portions of the Church. Few and far 
away, they should be remembered in our prayers. We hope ere 
long to hail them as brethren under our common banner. 



XV. — Theological Seminaries. 

THEOLOGICAL SEMINARY AT NEWBURGH. 

The first step towards the founding of a Theological Seminary, 
was taken by the Associate Reformed Church in 1796. In this 
year, the Synod passed an act to establish a Synodical Fund, 
the object of which was to support a Professor of Theology, and 
to assist pious youth having the ministry in view. The plan is 
fully explained in a letter to the members of the Associate Re- 
formed Church, which, though published anonymously, was 
written by Mr. (afterwards Dr.) J. M. Mason of New York. 
To show the vast importance of the scheme, the author of the 
letter observes : 

"1. As teaching is not the talent of every man, so, directing 
the studies and forming the minds of youth for the duties of the 
pulpit, is not the talent of every minister. This requires a pe- 
culiar turn. Many excellent preachers want the qualification 
of a theological professor. 

" 2. To natural aptitude to teach, must be added a spirit of 
inquiry more accurate and various than belongs to the ordinary 
habits of ministerial life. 

" Whoever expects to fulfill, in all its parts, the duty of a 
teacher of divinity, must be devoted to it. 

" 4. Most ministers do not possess the literary means indis- 
pensable to the office. A selection of books competent to the 
usual course of sermons, will not suffice a professor of theology. 



THE CHURCH MEMORIAL. 



335 



Without access to others, rare and costly, he will be poorly fur- 
nished for the duties of his chair." 

No further Synodical action was had upon this subject until 
1801. The delay, however, is not surprising, in view of the 
novelty as well as the importance of the enterprise, and the 
limited resources of the Church at that time. In 1801, the 
question of erecting a Seminary was taken up by the Synod, in 
connection with the inquiry, How shall we supply the numerous 
and increasing vacancies with a qualified ministry ? During 
the colonial times, the Churches under the care of Synod ob- 
tained their pastors from Britain ; but it had long been manifest 
that if the Church expected to grow, she must have a ministry 
of American birth and education. Accordingly, at the session 
of Synod in 1801, the whole subject was referred to a committee 
consisting of Messrs. Dobbin, Kerr and Young. In their re- 
port, which was adopted, they recommended that a minister be 
sent to Britain, as the agent of Synod, to solicit funds and books 
for a Theological Seminary. After solemn prayer for Divine 
guidance, the Rev. John M. Mason was chosen for this mission. 
He sailed from New York, 29th July, 1801, and was absent 
nearly a year, during which he visited the principal cities of 
England and Scotland, and succeeded in raising about $5,000. 
His efforts were warmly seconded by those eminent philanthro- 
pists, William Wilberforce, John Thornton, Joseph Hardcastle, 
Charles Grant, by the venerable Dr. John Erskine, one of the 
ministers of old Grey Friars Church, Edinburgh, by Drs. Hall 
and Peddie of the same city, by Dr. Henry Hunter and Dr. 
Waugh of London, by Lady Maxwell, Lady Glenorchy, Wil- 
liam Murray of Polmaise, Ewing McLae, Esq., and many oth- 
ers, whose names deserve honorable notice in a full history of 
the Seminary. The report of Dr. Mason will be found, with 
the accompanying documents, in the printed minutes of the 
Synod, 1802, though it should be mentioned that his mission to 
Britain continued to yield valuable fruits for many years after 



336 



THE CHURCH MEMORIAL. 



his return home. Most of the funds thus collected were ex- 
pended by Dr. Mason in the purchase of a very valuable 
library. 

The final steps towards the establishment of a Theological 
Seminary, were taken by the General Synod of the Associate 
Reformed Church, met at Greencastle, Pennsylvania, in 1804. 
New York was fixed upon as the place, and Dr. Mason was 
elected Professor of Theology. The Constitution of the Semi- 
nary, which had been drawn up by Dr. Mason, at the request of 
Synod, was not actually adopted until the succeeding year. It 
provided that : 

" 1. The Scriptures themselves shall be the great subject of 
study. 2. The period of study shall be four years, and the 
session shall continue for seven months." 

The first Board of Superintendents consisted of the Rev. 
Robert Annan, J. McJimpsey, Drs. A. Proudfit, J. Grey and J. 
Lawrie, and they formally opened the first session of the Semi- 
nary on the first Monday of November, 1805. Eight students 
were in attendance during this session. Application was made 
to the Legislature of New York in 180G, for a charter of incor- 
poration, but it was refused, mainly on account of the obnoxious 
political opinions of Dr. Mason. If he had deferred to the ad- 
vice of some of his friends, and had left the affair in other 
hands, or if the application had been made to the Legislature of 
Pennsylvania, as many members of Synod wished, the result 
would probably have been very different, not only to the Semi- 
nary, but to the Church herself. 

In 1809, the Rev. James M. Mathews, subsequently D.D., 
and Chancellor of the New York University, was chosen As- 
sistant Professor of Biblical Literature and Church History. 
He discharged the duties of the office until 1817, when he re- 
signed. Dr. Mason labored as principal Professor from 1805 
till 1820, when the loss of health compelled him to resign. The 
Rev. Dr. Alexander Proudfit was chosen in 1820, but he held 



THE CHURCH MEMORIAL. 



337 



the office only during a single session. In 1821, the Synod 
finding it impossible to fill the chair, or to obtain funds for the 
support of the Professors, resolved that it was " expedient to 
suspend the operations of the Seminary, until the Head of the 
Church open the way for more efficient effort ;" and the stu- 
dents were "permitted to prosecute their studies under the 
direction of any minister of the Associate Reformed Church." 

For eight years the institution remained in this suspended 
state, but at length, in 1829, the Synod of New York determined 
to make a vigorous effort for its revival. Newburgh was fixed 
upon as the place, and the Rev. Joseph McCarroll, D.D., was 
chosen as the Professor of Theology. In the following year, 
measures were taken for the recovery of the library and funds 
removed to Princeton in 1822, which were ultimately success- 
ful. In 1835, the Synod resolved to render the Seminary at 
once more permanent and useful, by the erection of a suitable 
edifice. The undertaking was a great one, to many it seemed 
an impossible one, but it was effected, and for years past the 
Seminary edifice, capable of accommodating a large number of 
students, has been one of the ornaments of Newburgh. At the 
same time a successful application was made to the Legislature 
of New York for a charter of incorporation. The Seminary 
edifice above mentioned was begun in 1837, and was finished in 
May, 1839. It is surrounded by ample grounds, and occupies 
one of the most commanding positions on the banks of the 
Hudson. 

In 1838, the Rev. J. Forsyth, Jr., was appointed Assistant 
Professor of Biblical Literature, and held the office until 1845. 
From that time until 1853, Dr. McCarroll was sole Professor. 
In the last named year, the Constitution of the Seminary was 
revised, and the duties of instruction were divided between the 
Rev. Dr. McCarroll, Professor of Systematic and Pastoral The- 
ology, and Rev. Dr. Forsyth, who had been chosen Professor of 
Biblical Literature, Church History, etc. 



338 



THE CHURCH MEMORIAL. 



*John Lind. 

James M. Mathews, D.D. 

*George Stewart. 

*George Buchanan. 

♦William M. Murray, D.D. 

♦James M. Chord. 

*John X. Clarke. 

*Samuel Crothers, D.D. 

♦Robert Reid, D.D. 

*James Galloway. 

♦Ebenezer K. Maxwell. 

*Teunis A. VanVechten. 

♦Thomas White. 

*John M Duncan, D.D. 

♦Robert B. McLeod 
Arthur J. Atansbury. 

*John Campbell. 

f* William Logan. 

♦John M. Farland. 

♦Charles McLem. 

Samuel Findlay, D.D. 
Joseph Lowrie. 
f James Pringle. 
William Tiiggart. 
♦Joseph Wallace. 1 
-{•♦William Wallace. 
Thomas Warner. 
Jacob VanVechten, D.D. 
Allan D. Campbell, D.D. 
George Duffield, D.D. 
-{-John W. Grier. 
Eleazar Harris. 
♦Nicolas Jones. 
♦John Knox, D.D. 
♦Charles Strong. 
♦Paschal N. Strong. 
Joseph McElroy, D.D. 
John T. Pressly, D.D. 
-{-♦James Veech. 
Albert Amaman. 
♦Mathias Buren. 



LIST OP STUDENTS.* 

f James Christie, D.D. 

♦John E. Miller. 

|*Benjamin Allen. 

Hugh M. Boyd 

•{•George Junkins, D.D. 

Robert McCartee, D.D. 

David McDill, D.D. 

♦Samuel P. Magaw. 

•{•♦Samuel Kissan. 

William W. Phillips, D.D. 

f* Thomas Gifford, Jr. 

William Boyse. 

f Peter J. Dunlop. 

Chester Long. 

James Lowry. 

♦Abram 0. Stansbury. 

♦Dillon C. Beebee. 

Robert Steele, D.D. 

f Loring D. Dewey. 

John Graham, D.D. 

Donald C. McLaren, D D. 

fHattuck Shaw. 

■{-William R. Dewitt D.D. 
♦James C. Crane. 

•{-Bernard Gallagher. 
♦William Nesbit. 
James Otterson. 
♦Alden D. Piper. 
Henry S. Wilkin. 
fAratus Kent. 
James J. Murray, 
f Thomas M. Strong, D.D. 
John H. Leggett. 
Isaac A. Van Hook. 
■{•♦Walter Monteith. 
♦James Arbuckle. 
♦James Dinwiddie, D.D. 
♦James Baber. 
Isaac Ferris, D.D. 
William S, Heyer. 
Joseph McCarroll, D.D. 



•{•John B. Steele. 

-{•John W. Sweeny. 

fThomas Vernon. 

y *David Carson. 

•{•♦James Johnson. 

f* Thomas McAulay. 

■{•William McJimsey. 

fWilliam Curry. 

■{-Garret Conrey. 

f*M. L. Fullerton. 

■{George Mairs. 

•{•♦John W. McJimpsey. 

-{Samuel Centre. 

t*Alexander Sharpe, D.D. 

-{■♦James Beveridge. 

♦Thomas C. McLawry. 

Alexander Proudfit. 

fJohn Forsvth, Jr , D.D. 

♦David L. Proudfit. 

Robert B. VanKluck, D.D. 

William McLaren. 

Andrew Johnston. 

♦William A. McKinney. 

John D. Gibson. 

♦Joshua P. Spalding. 

♦Samuel ToppiDg. 
t^James H Mairs. 
John Skellie 
John B Dales, D D. 
t Lewis C. Lock wood. 
James Campbell. 
Clark Irving. 
-j-Jokn Donaldson. 
Herman Douglass, 
t William Walsh 
Thomas T Framington. 
Joseph Kimball. 
tJohn J. Walsh. 
Peter C. Robertson, 
f Adam Craig. 
Stephen D. Gager. 



♦This list includes the names of those who attended, and those who did not, the 
whole course. The latter are indicated by a f, those deceased by a ♦. 



THE CHURCH MEMORIAL. 



339 



fLucius Gibbs. 
jFrancis Beveridge. 
t Calvin Mcfvinney. 
fWilliam C. McLaren. 
Donald C. McVean. 
jJohn Gilmore. 
Peter D. M. Nab. 
f George Walsh. 
James S. Cowper 
Archibald H. Sloat. 
Wil iam Christy. 
Gulian C. Lansing. 
William C. Somers. 



Joseph McNulty. 
fJosh.ua S. Kimball. 
William B. Short. 
George M. McEachron. 
John Crawford. 
f.Iohn McNulty. 
f*Asa Ramsay. 
*Jonathan Gillespie. 
Alexander McWilliams. 
George Patton. 
James McLiiughlen. 
John Anderson. 
t*Alexander T. Niven. 



fThomas F. Boyd. 
-(•Joseph Boyd. 
fS. C. Boyce. 
f Joseph Walker. 
fJ. H. Beysun. 
J. L. Clark. 
John Edgar. 
tSamue! Johnson. 
Alexander Adar. 
|D. C. McLaren. 
fW J. Robert on. 
-[Alexander Jack. 
Thornton M. Niven, Jr. 



Whole number— 162. 



ASSOCIATE REFORMED THEOLOGICAL SEMINARY AT ALLE- 



" The priest's lips should keep knowledge, and they should 
seek the law at his mouth ; for he is the messenger of the Lord 
of Hosts." The importance of a pious and well educated min- 
istry cannot be too highly estimated. And experience seems to 
have demonstrated to the satisfaction of the Christian Church 
generally, that a Theological Seminary is a most efficient means 
to secure this desirable result. Accordingly, at a very early 
period in her history, we find the Associate Reformed Church 
engaged in active efforts to provide for the thorough education 
of those who were destined to the holy ministry. At the first 
meeting of our General Synod, at Greencastle, in the year 1804, 
it was resolved to establish a Theological Seminary in the city 
of New York ; and the Rev. John M. Mason, D. D., was chosen 
Professor. For the want of adequate support, the operations of 
this institution were suspended in the year 1821. 

In consequence of dissatisfaction with the proceedings of our 
General Synod, the Churches in the west, which at that time 
constituted the subordinate Synod of Sciota, resolved to with- 
draw from the jurisdiction of that body in the year 1820, and 
form themselves into a separate independent Synod, under the 



GI1ENY CITY. 



340 



THE CHURCH MEMORIAL. 



title of the "Associate Reformed Synod of the West." The 
attention of this Synod was early directed to the subject of 
making provision for the theological training of her sons who 
were candidates for the sacred office. And accordingly, in the 
year 1825, it was resolved to establish a Theological Seminary 
under the care of this Synod in the city of Pittsburgh; and the 
Rev. Joseph Kerr was chosen Professor. The term of study, 
at the original establishment of the Seminary, comprehended 
three sessions, each session including four months in the year, 
and commencing on the first Monday of December in each year. 
During the remainder of the year, while not attending upon the 
exercises of the Seminary, the student is expected to prosecute 
his studies under the direction of his Presbytery. 

In accordance with the resolution of Synod, the Seminary was 
opened in the month of December, 1825, under the direction of 
Dr. Kerr. This valuable mao continued to discharge the duties 
of his new station with great acceptance and advantage to the 
Church for four years. But, in his mysterious providence, the 
Head of the Church was pleased to remove by death, this able 
minister of the New Testament, on the 15th of October, 1829. 

The Seminary being thus suddenly and unexpectedly de- 
prived of the services of her efficient Professor, a meeting of 
the Presbytery of Monongahela, in whose bounds the institution 
is located, was called to provide for the emergency. The Pres- 
bytery directed her own students to prosecute their studies 
under the superintendence of the Rev. Mungo Dick. Accord- 
ingly, these students, together with those of other Presbyteries 
who thought proper to do so, repaired to the residence of Mr. 
Dick, under whose instructions they prosecuted their studies 
during the following session. 

At the subsequent meeting in October, 1830, the Synod not 
being prepared to elect a permanent Professor in the Theologi- 
cal Seminary, the Rev. Mungo Dick was appointed to this office 
pro tempore. And in the meantime the Rev. Alexander Por- 



THE CHURCH MEMORIAL. 



341 



ter, the Rev. William Wallace, and Mr. William Templeton, 
were appointed a committee " to correspond on the subject of a 
stated Professor for the Theological Seminary, in order to ascer- 
tain the most suitable character or characters for appointment; 
the probability of acceptance, and the means that may be relied 
on for the permanent support of the institution and its Professor; 
and that they report to Synod at their next meeting the informa- 
tion they may have obtained, with their opinions of the meas- 
ures to be adopted in relation to the subject." 

At the meeting of Synod in Pittsburgh, October 19, 1831, 
this committee presented their report, of which the following is 
an extract : 

The committee appointed by a resolution of Synod, at its meeting in 
Chillicothe, on the 3d day of November, 1830, to correspond on the subject 
of a stated Professor for the Theological Seminary, in order to ascertain 
the most suitable person or persons for appointment, the probability of 
acceptance, and the means that may be relied on for the permanent sup- 
port of the institution and its Professor, now beg leave to submit the fol- 
lowing report : 

The first branch of the resolution directs the committee to inquire re- 
specting the most suitable person to be appointed Professor of Theology. 
And here the committee will remark, that when we take into view the dis- 
repute into which the doctrines of the Reformation are now rapidly 
falling; the popular nature of the errors which are spreading their de- 
structive influence through the Church of Christ in an extensive degree; 
and the readiness with which the human mind embraces and endeavors to 
propagate those sentiments, which are most likel} r to receive the favor and 
applause of the multitude; we deem it of the utmost importance that a 
Professor should be chosen whose mind is well established in the doctrines 
of the Reformation, and who would sedulously guard the minds of the 
students under your care from falling into the current of those errors. 

Popular talents as a preacher are also desirable in a Professor of Theol- 
ogy, so that the students may have the benefit of a correct model to copy 
after in their public exercises. 

Aptness to teach, or ease in communicating the knowledge he possesses 
to others, is also requisite in a Professor; and if he has had experience in 
teaching, it will be a particular advantage to him. 

Your committee believe that the Rev. John T. Pressly, of South Carolina, 
does possess the foregoing qualifications in a good degree ; and although 



342 



THE CHURCH MEMORIAL. 



there may be other ministers belonging to the Associate Reformed Church 
quite as well qualified as Mr. Pressly, yet as the committee believe that the 
appointment of Mr. Pressly would give the most general satisfaction to the 
different sections of the Church; and as much of the usefulness of a Pro- 
fessor will depend upon his being thus acceptable, your committee have 
thought proper to recommend him to Synod as a suitable person to fill the 
Professor's chair. 

But what probability is there that Mr. Pressly will accept the offer should 
it be tendered to him by Synod? The answer to this question will form 
our report on the second branch of the resolution. 

Mr. Pressly was written to by the committee, strongly urging him to at- 
tend your meeting this fall. He has, though not without expressing 
strong reluc tance, complied with the invitation, and is here. The commit- 
tee have, at their own instance, had an interview with Mr. Pressly on the 
subject, and they feel warranted in saying that they believe he will accept 
if appointed. 

It may be proper here to remark that the individual named 
in this extract had been some time before aj^pointed Professor 
of Theology in the Synod of the South, and had under his pas- 
toral care one of the largest and most valuable congregations in 
that Synod. Between him and his pastoral charge, there ex- 
isted a mutual and tender attachment, which had been uninter- 
rupted during a period of fourteen years. It was, therefore, 
with extreme difficulty that his mind was brought to the conclu- 
sion that he could consistently with duty change the field of 
labor. It was, consequently, very distinctly made known to his 
friends with whom he corresponded on the subject, that some- 
thing like a unanimous election would be indispensably requisite 
to relieve his mind from perplexity, and satisfy him that it was 
the will of his Master that he should enter upon this new 
service. 

In the afternoon of the day on which the report of the com- 
mittee was presented, their resolution with regard to the ap- 
pointment of a Professor was taken up. The resolution is in 
these words: 

Resolved, That the Rev. John T. Pressly be and he hereby is appointed 
Professor of Theology in the Theological Seminary in Pittsburgh, under 
the superintendence of this Synod. 



THE CHURCH MEMORIAL. 



343 



The resolution was adopted without a dissenting voice. The 
venerable father, Rev. Matthew Henderson, who was seated by 
the clerk's table, and who manifested a deep interest in the re- 
sult, arose, and addressing the Moderator, desired that the clerk 
should make a record of the unanimity of the vote, in accordance 
with the fact ; which was accordingly ordered. The condition 
of his acceptance having been thus unexpectedly to himself 
complied with, the Professor elect was compelled to accept the 
appointment, because he could not consistently with a sense of 
duty decline. 

After signifying his acceptance of the office, the Professor 
returned to South Carolina, dimitted his pastoral charge, pre- 
pared for removal with his family to his new field of labor, and 
arrived in Pittsburgh on the 5th of January, 1832. Immedi- 
ately after his arrival, he entered upon the discharge of his 
duty, and found thirteen young brethren ready to engage in 
their studies under his direction. 

Shortly after the close of the first session in the Seminary, 
the Professor received a call from a small congregation in the 
city of Allegheny, which had been recently organized. This 
call was accepted, and a pastoral charge has ever since been 
connected with the professorship. Since the formation of this 
pastoral relation, the operations of the Seminary have been con- 
ducted in the city of Allegheny. During the first four sessions 
subsequent to the election of the senior Professor, the superin- 
tendence of the Seminary devolved upon him exclusively. 

At a meeting of Synod, in 1835, the Rev. Moses Kerr was 
appointed Professor of Ecclesiastical History and Church Gov- 
ernment, the duties of which office he performed for one session. 
But at the meeting of Synod the following year, Mr. Kerr be- 
ing appointed to an important missionary station in Cincinnati, 
the senior Professor was again left alone in the charge of the 
Seminary. In this situation the Seminary remained until the 
year 1843, when the Synod established three Professorships in 



344 



THE CHURCH MEMORIAL. 



the institution : A professorship of Theology — Didactic, Polemic 
and Pastoral ; a Professorship of Biblical Literature and Criti- 
cism ; a Professorship of Ecclesiastical History and Church 
Government. At the same time, theRev. James L. Dinwiddie, 
D.D., was appointed Professor of Biblical Literature and Criti- 
cism; and the Professorship of Theology was assigned to the 
senior Professor. It being inconvenient for the Synod at that 
time to fill the chair of Ecclesiastical History and Church Gov- 
ernment, the Professor of Theology, at the request of Synod, 
attended to the duties connected with that department. 

Dr. Dinwiddie engaged most assiduously in the discharge of 
the duties of his new station, and the Church was rejoicing in 
anticipation of the happy consequences of her judicious selec- 
tion of a Professor. But it pleased God, in his mysterious Prov- 
idence, to lay his afflicting hand upon his servant, and about 
the middle of the third session after he entered upon the dis- 
charge of the duties of his Professorship, Dr. Dinwiddie was 
wholly disqualified for rendering any further service to the 
Church. 

By this dispensation, the senior Professor was once more left 
alone in the charge of the Seminary, and on him were devolved 
the duties connected w T ith the three Professorships in the insti- 
tution. In this situation he remained until the meeting of Synod 
in 1847. At this time the Rev. Alexander D. Clark, President 
of Franklin College in New Athens, Ohio, was elected Professor 
of Ecclesiastical History and Church Government, upon the dis- 
charge of the duties of which office he entered at the commence- 
ment of the session in 1848. 

At the meeting of Synod in 1851, Rev. D. R. Kerr was elected 
Professor of Ecclesiastical History and Church Government. 

Until recemly, the Seminary had no buildings of its own, and 
was indebted to the liberality of the senior Professor's congrega- 
tion for the use of rooms in the basement of their Church. But 
through the kindness of Mr. Thomas Hanna, a ruling elder of 



THE CHURCH MEMORIAL. 



345 



the First Associate Reformed Church, Allegheny, who during 
his life was a most efficient friend of the Seminary, the institution 
now possesses a building of its own. In his last will, this most 
excellent man left an important legacy to be appropriated by a 
specified committee, " to any or different objects of benevolence, 
that they, or a majority of them, in their judgment may think 
calculated to do the most good, not overlooking the wants of the 
Theological Seminary in Allegheny." A portion of this legacy 
has been appropriated by the committee, to the purchase of a 
desirable lot, on which a commodious and substantial building 
has been erected for the accommodation of the Seminary. The 
building is 65 feet front and 55 feet deep. On the first floor • 
are two spacious lecture rooms, with a wide hall running through 
the building. On the second floor, there is a very convenient 
chapel sufficiently large to contain three hundred and fifty per- 
sons, and a spacious, well lighted room for the library. Thus, 
in the kind Providence of God, the Seminary which hitherto 
had not a place on which to rest the sole of her foot, now enjoys 
the use of a building as well suited to our purpose as could be 
desired. And for this necessary accommodation we are indebted 
to the benevolence of one whose name deserves to be held in 
everlasting remembrance. 

The library, though not large, numbering only about two 
thousand volumes, is yet select and valuable. And in conse- 
quence of various bequests left by friends of the institution, the 
means are now in our possession which will enable us to enlarge 
the library to an extent which will meet all necessary demands. 

The term of study in the Seminary at present is four years ; 

there being one session of five months in each year, commencing 

on the first Monday in November. During the whole course 

the Bible is our text-book. The grand design of every exercise 

in the Seminary is to lead the student to a correct understanding 

of the lively Oracles, and to enable him to acquire the faculty 

of unfolding the truths of the Bible plainly and intelligibly to 
23 



346 



THE CHURCH MEMORIAL. 



others. It is not the object of the instructors to communicate a 
large amount of knowledge, but to aid the student in the inves- 
tigation of truth for himself ; that thus knowledge may be ac- 
quired as the fruit of his own labor. The following outline of 
the course of study and the laws for the government of the in- 
stitution, adopted by the Synod, will give a general view of the 
manner in which the course of instruction is conducted in the 
Seminary : 

COURSE OP STUDY. 

1. The reading and critical investigation of the Sacred Scriptures, in the 
Hebrew and Greek languages, shall occupy a prominent place in the whole 
course. Every thing included under the head of Biblical Antiquities, Na- 
tural History, Chronology and Sacred Geography, shall here be introduced. 
The great design of this branch of theological study shall be to qualify the 
student for the correct and perspicuous interpretation of the Sacred Text. 

2. The study of the doctrines of the Bible in systematic order. In this 
department the attention of the student shall be occupied with every thing 
included under the heads of Didactic and Polemic Theology. Here the 
first subject of inquiry shall be, what are the doctrines of the Holy Scrip- 
tures as exhibited in our ecclesiastical standards, and what their connec- 
tion and dependence? The great object in this branch of study shall be 
to qualify the student for holding forth the faithful word, and to enable 
him by sound doctrine both to exhort and to convince the gainsayers. 

3. The careful examination of the history of the Church of Christ from its 
first establishment till the present time. Here the attention of the student 
shall be directed to the origin and progress of the Church, the ordinances 
of religious worship, and the corruptions, whether of doctrine, worship or 
government, which have been at different times introduced into the 
Church. The principal design in this department shall be to enable the 
student to know how he ought to behave himself in the house of God, 
which is the Church of the living God, the pillar and ground of the truth. 

LAWS FOR THE GOVERNMENT OF THE INSTITUTION. 

1. Particular attention shall be paid to the cultivation of practical godli- 
ness. For this purpose, not only shall the student attend to the devotional 
exercises of the closet and of the family with whom he may reside, but 
shall likewise attend punctually the meetings of his fellow students for 
social worship, and also some place of public worship on the Lord's Day. 

2. Regular and punctual attendance shall be given to all the exercises 
for improvement connected with the Seminary ; nor shall any student be 



THE CHURCH MEMORIAL. 



347 



absent on any occasion without being able to assign to his instructor a 
satisfactory reason. 

3. No student shall, while connected with the Seminary, defend, or en- 
deavor to propagate any doctrine inconsistent with the received standards 
of the Associate Reformed Church. 

PRESENT FACULTY. 

John T. Pressly, D D., Professor of Theology— Didactic, Polemic and 
Pastoral. 

Rev. A. D. Clarke, D D., Professor of Biblical Literature and Criticism. 
Rev D. R Kerr, D.D., Professor of Ecclesiastical History and Church 
Government. 

CATALOGUE OF STUDENTS 



Who have entered the Seminary 
1825. 

*3amuel F. Smith, Cochranton, Fa. 

John Stark, Middletown, Pa. 

♦Wm. Wallace, D.D., CaiiOnsburg, Pa. 

1826. 

Samuel C. Baldridge , Princeton, la. 
^John Dickey, Allegheny Co., Pa. 
♦James Reynolds, Preble Co., Pa. 
Benjamin Waddle, New Concord, 0. 
James Worth, SpriDg Hill, la. 

1827. 

Henry Connelly, Newhurg, N. Y. 
*Joseph R Kerr, Pittsburgh, Pa. 
Hugh Parks, St. Clairsville, O. 
Robert Stuart, Eckmansville, 0. 

1828. 

*Moses Kerr, Pittsburgh, Pa. 
*A. S. Fulton, Pittsburgh, Pa. 

1829. 

John E. Heanon, Cumberland Co., Pa. 
♦James N. Gamble, Logan Co., 0. 
James Shields, Mexico, Pa. 

1830. 

William Boyce Richmond, Ind. 
N. C. Weed, Northamptou, HI. 

1831. 

♦Andrew Bower, Philadelphia, Pa. 
William Findley, Prospect, Pa. 



since its Organization, in 1825. 

*John L. Dinwiddie, Pa. 
♦Johnston Welsh, New Athens, 0. 
*J. G. Witi erspoon York Co., S. C. 
♦Stephen L Haft, Sharon. 0. 
♦Jereminh Morrow, Warren Co., 0. 
James C Porter, Little Rock, 111. 
Sam'l Taggart, West Middletown, Pa. 

1832. 

♦William Burnett, Pa. 
♦James Caskey, Ripley, 0. 
J. N. Gamble, Logan Co., 0. 
Robt. Gracy, 4th Church, Pittsburgh, Pa. 
♦M. B. Johnston, Cumberland Co , Pa. 
Robert M'Elroy, Darlington, Pa. 
Matthew M'Kinstry, Juniata Co., Pa. 
♦Joseph Osborn, Turtle Creek, Pa. 

1833. 

James R. Bonner, Dayton, 0. 
John H. Bonner, Wilkinsburg, Pa. 
J. G. Fulton, Freeport, Pa. 
W. R. Hemphill, Due West, S. C. 
James Prestley, New York City. 
John Neill, Mt. Jackson, Pa. 
♦James F. Sawyer, Warren Co., 0. 
Thomas Turner Georgia. 
William Turner, Bloomington, la. 
J. D. Young, Lawrenceville, S. C. 
John Wilson, Tipton Co., Tenn. 

1834. 

Joseph Caldwell, Missionary to India. 
William Lorimer, Richmond, 0. 



348 



THE CHURCH MEMORIAL. 



♦Joseph M'Creary, Abbeville Dist., S. C. 
Robert M'C y, Chester District, S. C. 
John C. Steele, Manchester, Pa. 

1835. 

Jos. S. Buchanan West Alexandria, Pa. 
WiLon Blain, Missionary to Oregon . 
John Ekin, D D., 1st Church, Pittsb'g, Pa. 
John Freetly, Oquawaka, 111. 
James Greer, Noblestown, Pa. 
♦Thomis Mehard, New Castle, Pa. 
Alexander Miller, Ohio. 
♦Wm. Laughridge, Mansfield, 0. 
John M. Galloway, Steubenville, 0. 
John N. Pressly, Lafayette, la. 
Richard Gailey, Hastings, 0 
♦Thomas L Speer, Washington, Pa. 
Joseph Thompson Lockport, la. 
*James Walker, Canonsburg, Pa. 

1836. 

J. H. Buchanan, Cedarville, 0. 

W. G. Canders, Westmoreland Co., Pa. 

*J. M'Clure, Allegheny Co., Pa. 

1837. 

W. P. Breaden, Coultersville, Pa. 
E. B Calderhead, Gratiot, 0. 
J. M. Dick, Missionary to Oregon. 
J. J. Findley, Waterford, Pa. 
W. T. Findley. 
J. M. Gordon, Illinois. 
D. R Kerr, D.D., Prof. A. R. Seminary, 
Allegheny City, Pa. 

C. T. M'Caughan, Sidney, 0. 

J. M'Gregor, Allegheny Co., Pa. 

1838. 

*J. J. Buchanan, Allegheny City, Pa. 

♦William Caskey, Adams Co., Pa. 

H. L Forsythe, Fairview, Ohio. 

J. Gilmore, Ohio. 

J. M. Graham, New York. 

W. M. Graham, Virginia Grove, Iowa. 

♦J. F. Kerr, Oswego, la. 

J. S. McCracken, Kenton, 0. 

J. H. Pressly, Erie, Pa. 

D. F. Reid Keene, 0. 
G. Wilson, Ohio. 

A. C. Wright, New York. 

1839. 

David Carnahan. 



Samuel Findley, Jr. 
D. B. Jones, Springfield, Mass. • 
N. B. Nelson, Pittsburgh, Pa. 
R. W. Oliver 

J. H. Peacock, Mt. Vernon, 0. 
J. B. Scouller, Cuylersville, N. Y. 
Saaiuel Wallace, Bel efontaine, 0. 
A. Young, D.D., Prof. A. R. Seminary, 
Oxford, 0. 

1840. 

R. A Brown. New Castle, Pa. 

A. D. Clark, D.D., Prof. A. R. Seminary, 

Allegheny City, Pa. 
Joseph Buchanan, Steubenville, 0. 
Thomas Calahan, Hancock Co., 0. 
*J. W. Duff, Blairsvi le, 0. 
John Dick, Kittanning, Pa. 
H. H. Johnson, Dayton, 0. 
John S. Pressly. AbbevLle Dist., S. C. 
♦Ebenezer Palmer, Carrolton, 0. 
J.K. Riddle. 

R. G. Thompson, Plymouth, 0. 
♦John Walker, Washkgton, 0. 

1841. 

♦James Buchanan, Lancaster, 0. 

William Carlisle, Chanceford, Pa. 

R D. Harder, Xenia, 0. 

♦Jonathan Herron, Allegheny City, Pa. 

Alex. Pattison, New London, Iowa. 

David Pre- sly, Starkville, Miss. 

J. Y. Scouller, Fairhaven, 0. 

1842. 

John G. Brown, 2d Church, Pittsburg, Pa. 
D. S Cochran, ElhVville, 111. 
W. H. Jamieson, Highlandtown, 0. 
W T. M'Adam. 

Isaac N. M'Laughlin, Virginia. 
♦J. P. Wnkerton, Fairhaven, 0. 
Joseph D. Steele, Bourbon Co., Ky. 
♦Walter Steele. 

H. H. Thompson, Sugar Creek, Pa. 
M. H. Wilson, Jacksonville, Pa. 

1843. 

R. Armstrong, 2d Church, Phila., Pa. 
S. W. Clarke, Calcutta, 0. 
John M'Clean, New Brighton, Pa. 
D. H. Pollock, Connell>ville, Pa. 
A. G. Shafer, Bakerstown, Pa. 



THE CHURCH MEMORIAL. 



349 



1844. 

*3. P. Berry, Mom oe, 0. 

J. C. Campbell Paris , Pa. 

J. H. Fife, Mount Pleasant. Pa. 

*James Greer, Jr., Allegheny City, Pa. 

Samuel Jameson , Elizabeth, Pa. 

Leander H. Long. 

*Thomas M'Cague, Ripley, 0. 

TV. S. M'Laren, Caledonia, N. Y. 

Eandall Ross, Sharon, 0. 

Robert W. Brice, Fairfield Dist., S. C. 

1845. 

William Dalzell, Davenport, Iowa. 

W. C. Jackson Washington Co., Pa. 

W. A. Mehard, New Wilmington, Pa. 

S. Patterson, Darlington, Pa 

Joseph White, Prof. Richmond College, 0 . 

1846. 

G. D. Archibald, Cincinnati, 0. 
J. K. Andrews, Antrim, 0. 
Matthew Bigger, New Concord, 0. 
*W. J. Brown, Augusta Co., Va. 
John Bryson, Sewickly, Pa. 
*John Chambers, Pittsburgh, Ta. 
*Vincent Cockins, Pittsburgh, Pa. 
John D. Glenn, Murray, Ind. 
James Golden, Carrollton, 0. 
Robert Henry. 
James Kelso, Antrim, Pa. 
Samuel Kerr, Allegheny City, Pa. 
J. T M'Clure, Wheeling, Va. 
W. G. Reed Edinburg, Pa. 
J. S. Robertson, Monroe, 0. 
W. M. Sharpe, Abbeville Dist., S. C. 
J. R. Sturgeon. Noblestown, Pa. 
J. R. Warner, Chambers ville. 

1847. 

James Borrows, New Concord, 0. 
John Couian, Claysville, 0. 
John L. Craig, Princeton, Ind. 
W. R. Erskine, Oquawka, 111. 
*A G. Fergus, Elizabeth, Pa. 
Wm. M'Millan, Remington, Pa. 
*Paul B. Shenard, New Concord, 0. 
J R. Walker, Spring Hill, Ind. 

184S. 

Matthew Clarke, Indiana, Pa. 

T. M. Cunningham, ~t. Louis, Mo. 

*3amuel Dougan, Pittsburgh, Pa. 



T. Drennen, Whitestown, Pa. 
S. M. Hutchison, Barlow, 0. 
James Forsythe, Mt. Vernon, 0. 
H H. Hervey, Tarentum, 0. 
*William Hixon, Mt. Pleasant, 0. 
E. M'Caughey. 

H. C. M'Farland, Finleyville, Pa. 
George. Ormond, Birmingham, Pa. 

1849. 

George C. Arnold, 3d Church, Phila., Pa. 

*John B. Clarke, Washington, 0. 

J. R. M'Calister, York Co., Pa 

Thos. H M'Ewen, West Middlesex, Pa. 

James K. M'Knight, Bloomerston, la. 

A. G. Wallace, M'Keesport, Pa. 

James Duncan, Cambridge, 0. 

1850. 

D. D. Christy, Butler, Pa. 

*R. N Dick, Brush Valley, Pa. 

P. H Drennen, Elizabeth, Pa. 

James Given, Bakerstown, Pa. 

Samuel Glover, Peoria, 111. 

*James M. Gorsuch, Hookstown, Pa. 

John Jamison, Middletown, Pa. 

Thomas Love, Waterford, Pa. 

Robert M' Watty, Mercer, Pa. 

C K. Potter, Fayette, Pa. 

Samuel F. Thompson. 

Samuel F. Vanata, Washington, Iowa. 

*W. W. Waddle. Wheeling, Va. 

D. A. Wallace, Bo-ton, Mass. 

R. H. Young, Allegheny City, Pa. 

1851. 

Oliver Catz, Antrim, Pa. 
Wm. G. M'Creary. 

W. C. M'Cune, 2d Church, Cincinnati, 0. 
J. R. Brown, Preble Co., 0. 
D. L. M'Dill, Preble Co., 0. 

1852. 

J. Armstrong Leesburg, Pa. 
D. C Bradford, West Alexander, Pa. 
R. S. Campbell Claysville, 0. 
J. C. Greer, Murraysville, Pa. 
William Johnston, Washington Co., 0. 
Benjamin K. Ormond, Birmingham, Pa. 
Jo-eph Walker, Antrim, 0. 
David Paul, Urbana, 0. 



350 



THE CHURCH MEMORIAL. 



1853. 

A. B. Beamer, Monroe Co., Va. 

R. K. Campbell, Cherry Valley, Pa. 

*A. J. Elliott, Allegheny Co., Pa. 

W. Lan lis M'Connell, Canonsburg, Pa. 

S. E. M'Kee, Allegheny Co., Pa. 

1854. 

A. P. Bell, Antrim, 0. 

Thomas F. Boyd, New Concord, 0. 

Joseph Boyd, Chancefort, Pa. 

J. C. Bovd, Latrobe, Pa. 

AlfX. Calhoun, Savannah, 0. 

William Cook, Wheeling, Va. 

J. W. Findley Auburn Mo. 

James Hagerty, Allegheny City, Pa. 

Add. Henry, Allegheny Cu., Pa. 

A. Lowman, Kent, Indiana Co., Pa. 

R. A. M'Ayeal, Madison, Pa. 

J. Scouller M'Culloch, Big Spring, Pa. 

F. M. Proctor, Lexington, 0. 

J. E. Taylor, Courtney, Pa. 

J. D. Walkinshaw, Saltsburg, Pa. 

J. H. Young, Pittsburgh, Pa. 

1855. 

J. D. Chisolm, Black's Locks, S. C 
James A. Clark, New Athens, 0. 

* Deceit ed. 

Total 

Deceased while in the M nistry 
Deceased while Students 



J. M. Johnson, New Alexandria, Pa. 
William M'Elwe, Philadelphia, Pa. 
W. S. Moffatt, Troy, Tenn. 
J. C. Nevin, New Sheffield, Pa. 
Marcus Ormond, Birmingham, Pa. 
J. L. Robert- on, Steuben ville, 0. 
Jonathan Stewart, Xenia, 0. 
William G. Waddle, New Concord, 0. 

1856. 

Thomas Andrews, Locust Hill, Pa. 
Thomas F. Baird, Washington, 0. 
S. C. Ewing, Irwin's Station, Pa. 
J M. Jamison, Blairsville. Pa. 
W. A. M'Connell, Mansfield, 0. 
A. R. Macowbrey, New York. 
W. J. Robinson, Argyle, N. Y. 
J. H. Timmons, Triadelphia, Va. 

1857. 

J. H. Adair, Indiana, Pa. 
W. M. Claybaugh, Oxford, 0. 
W. R. Hutchinson, Oxford, Pa. 
David S. Little, Service. Pa. 
Samuel C. Marshall, New Concord, 0. 
1 aFayette Marks, East Liverpool, 0. 
James McRea, Middletown, 0. 
R. M. Patterson, Kittanning, Pa. 

273 

35 

13 



ASSOCIATE THEOLOGICAL SEMINARY. 

Historical Sketch. — We are not, at present, in possession 
of such materials as would be requisite in giving a minute de- 
tail of the early history of the Associate Theological Seminary. 
It is a subject which appears to have engaged the attention of 
the Church at an early period. In the year 1764, it was agi- 
tated in the Associate Presbytery of Pennsylvania, and in No- 
vember of the same year, the Presbytery agreed to petition the 
Synod in Scotland to send them some one qualified to teach + he 
" Languages and Philosophy." In 1778, Rev. John Smith was 



THE CHURCH MEMORIAL. 



851 



appointed to " direct the studies of such young men as were 
preparing to pursue their studies with a view to the holy minis- 
try." The Seminary was discontinued in 1782, in consequence 
of the union which gave rise to the Associate Reformed Synod, 
and greatly reduced the number of the Associate Presbytery of 
Pennsylvania. But in 1794, Rev. John Anderson, D.D., was 
appointed Professor of Theology, and the location of the Sem- 
inary selected to suit his convenience. This was Service Creek, 
Beaver county, Pennsylvania. There a building was erected, 
a professor appointed, a library collected, quite extensive for 
those days, comprising about 800 volumes. Theology was made 
the exclusive study, and an institution was founded possessing 
every requisite to entitle it to the name of a Theological Sem- 
inary ; and thus in the woods of western Pennsylvania, was es- 
tablished the first Protestant Theological Seminary founded on 
the Western Continent. To show that this assertion is historic- 
ally correct, we subjoin the following account of the public 
organization of the seminaries of other Churches, taken from 
a sermon preached by Dr. Bradford of Albany, before the 
Superintendent of the Seminary of the Reformed Dutch Church, 
in 1813. He gives the dates as follows : Seminary of the As- 
sociate Reformed Church 1804, Reformed Dutch Church 1810, 
General Assmbly 1812, and Andover 1808. 

Dr. Anderson continued to fill the chair of Professor of The- 
ology, till the year 1818, when the gathering infirmities of age 
induced him to resign. At the next meeting of the Synod, held 
in Huntington, May, 1819, it was agreed that two Theological 
Seminaries should be established, to be called the Eastern and 
Western. Philadelphia was selected as the site of the Eastern, 
and Rev. John Banks, D.D., was chosen Professor. At the 
next meeting of Synod, in 1821, Canonsburgh was selected as 
the location of the Western Seminary, and Rev. James Ramsey, 
D.D., was appointed Professor. After the death of Dr. 
Banks, which occurred in 1826, it was agreed to unite the 



352 



THE CHURCH MEMORIAL. 



Seminaries, and Dr. Ramsey was chosen Professor of the 
united Institution. He continued to have the entire care of 
directing the instruction of the students till the year 1833, 
when Synod established a Professorship of Biblical Literature 
and Ecclesiastical History, and elected Rev. David Carson to 
fill this chair. It pleased God, however, in his mysterious 
providence, to remove him by death before he entered upon his 
office. In 1835, Rev. Thomas Beveridge, D.D., was chosen to 
fill the vacancy occasioned by the death of Mr. Carson. In 
1841, Dr. Ramsey, owing to his advanced age, tendered his res- 
ignation as Professor of Didactic Theology, and in 1842, Rev. 
James Martin, D.D., was chosen his successor. This chair was 
again left vacant by the death of Dr. Martin in 1846. The 
whole charge of the Seminary then devolved upon Dr. Bever- 
idge during the ensuing year. At the next meeting of Synod, 
in 1847, the Rev. Abraham Anderson, D.D., was appointed to 
fill the chair of Didactic Theology, which he continued to 
occupy until his death, May 8th, 1855, when the whole charge 
of the Seminary again devolved upon Dr. Beveridge during the 
summer session, with the exception of the Hebrew department, 
which Rev. J. B. Clark filled by appointment of Synod. At 
the meeting of Synod Rev. Samuel Wilson, D.D., was elected 
Dr. Anderson's successor. 

At the same meeting Xenia was selected as the location of 
the Seminary, and at the commencement of the fall session of 
1855, it was removed to this place, at which time Dr. Wilson 
entered upon the duties of his office. 

PRESENT FACULTY. 

Thos. Beveridge, D.D., Professor of Biblical Literature 
and Ecclesiastical History. 

Samuel Wilson, D.D., Professor of Hebrew and Theol- 
ogy — Didactic, Polemic and Pastoral. 

The grand design of every exercise in the Seminary is not 



THE CHURCH MEMORIAL. 



353 



only to lead the student into a correct theoretic knowledge of the 
Oracles of God, but also to cultivate a spirit of practical piety ; 
thus preparing him for unfolding the mystery of divine truth — • 
animated by a love of truth itself, and by a desire that others 
should know what God hath done for his soul. 

Library. — There is a very valuable library belonging to 
the Institution, comprising between 2,000 and 3,000 volumes, 
furnished through the liberality of the Church for the use of 
the students. Many of the most valuable of these books, it is 
believed, were sent by the mother Church in Scotland, while 
the Seminary was in its infancy. Mr. J. H. Tedford is now 
acting as librarian ; and it is confidently expected that the 
Synod will soon greatly enhance the value of the library by the 
addition of many rare and standard works. 

Sessions. — The term of study is four years, one session of 
five months each year, commencing on the first of November. 

Location. — The Seminary is pleasantly located in the city 
of Xenia, Green county, Ohio, a place eminent for its morality 
— healthful in its situation, and accessible by railroad from all 
parts of the country. The Seminary building lately erected is 
commodious and substantial. 

It is forty-six feet in front and seventy feet deep. The base- 
ment is occupied by the sexton and his family. 

On the second floor there are four rooms, Library, Reading 
and two Lecture rooms. On the third floor is the chapel, suf- 
ficiently large to accommodate about eight hundred persons. 



ALUMNI. 

The following persons were instructed at Service, Pennsylvania, by 
Rev. John Anderson, D. D., between the years 1794 and 1819. 

NAMES. RESIDENCES. GRADUATED. 

Rev. W. Wilson* Clinton, Pa G S 

£{ J. Duncan* Poland, Ohio J C 

" E. Henderson* Philadelphia, Pa 



354 



THE CHURCH MEMORIAL. 



NAMES. RESIDENCES. GRADUATED. 

Rev. D. M'Lean, Sr S. Shenango, Pa J C 

T. Hamilton* New York City J C 

T. Allison* West Middleton, Pa J C 

J. Ramsey, D.D Ex-Prof. Ass. Sem., Frankfort, Pa J C 

T. M'Clintock* Harmony, Pa 

D. Imbrie* Darlington, Pa J C 

A Murray* New Castle, Pa J C 

D. French Taylorstown, Pa 

J. Walker* New Athens, Ohio J C 

J. Mushat Virgin Springs, N. C 

A. M'Clelland, D.D. ..Prof. Theo. Seminary, New Brunswick U C 

A. Herron, D. D Connersville, Ind JC 

F. Pringle* Xenia, Ohio Dn C 

J Scroggs Ligonier, Pa J C 

J. Pringle* Steel Creek, N. C Dn C 

W. Craig* Service, Pa J C 

D. Blair Indiana, Pa J C 

R. Douglas* Poland. Ohio JC 

J Kendal Xenia, Ohio JC 

E. N. Scroggs* West Point, Ohio J C 

T. Beveridge, D. D. . . .Prof. Ass. Theo. Seminary, Canonsburg, Pa UC 

T. B. Clarkson* Mercersburg, Pa J C 

A. Anderson, D. D. . . .Prof. Ass. Theo. Seminary, Canonsburg, Pa J C 

J. P Miller Missionary to Oregon J C 

J. Adams* Massies Creek, Ohio J C 

S. Irvine, D. D Fredericksburg, Ohio J C 

T. Hanna, D. D Washington, la J C 

J. Lyle* Smyrna, N. C Dn C 

The following were instructed at Philadelphia by Rev. J. Banks, D. D. 
between the years 1820 and 1826. 

NAMES RESIDENCES. GRADUATED. 

Rev. J. Irvine* New York City U C 

J. Martin, D. D.* Ex-Prof. Ass. Theo. Seminary, Canonsburg, Pa U CJ 

T Good willie Barnet, Vt DC 

H. Thompson Lexington, Ya TJ C 

J. G. Smart Cambridge, N. Y J C 

D. Goodwillie ...Poland, Ohio DC 

W. Easton Christiana, Pa UC 

F. W. M'Naughton . .. Mercersburg, Pa UC 

D. Carson* Prof, elect Ass. Theo. Seminary, Canonsburg, Pa J C 

A. White Steel Creek, N. C UC 

J. Banks Ed. Friend of Missions, Pittsburgh, Pa W U 

The following were instructed at Canonsburg, Pa., by the Rev. James 
Ramsey, D. D., between the years 1821 and 1835. 



THE CHURCH MEMORIAL. 



355 



NAMES. RESIDENCES. GRADUATED. 

Rev. D. M ; Lean New Concord, Ohio J C 

" S. M'Lean* Poplar Ridge, Ohio J C 

» W. M. M'Elwee, D. D. Frankfort, Pa C C 

" J. Beggs* Mercer, Pa 

" M. Snodu;rass Custard, Pa 

' ; J. Clokey Allegheny, Pa J C 

" W. Douthit Glade Mills, Pa J C 

" S. Hindunan Iberia, Ohio JC 

" J. Hindman Glade Run, Pa J C 

N. Ingles Lockport, Ind JC 

" J. M'Carrel Kendal, Pa J C 

" J. Templeton* Bellbrook, Ohio J C 

" J. Wallace* Allegheny Co., Pa UC 

" S. Wilson. D. D Xenia, Ohio J C 

" J. C. Bruce Monmouth, 111 F C 

" J. Rodgers, D. D Allegheny City, Pa W U 

" A. T. M'Gill, D. D Prof. Pres. Theo. Seminary, Princeton, N. J J C 

" J. P. Ramsey New Bedford, Pa J C 

" W. M'Clelland* Philadelphia, Pa 

" J. M. Henderson Claysville, Ohio F C 

" B. Boyd Strabane, Pa J C 

" D. Lindsey Birmingham, la J C 

" T. Wilson Leavitt, Ohio JC 

:c D. Thompson Oregon J C 

" TJ C. Pollock Harrisville, Pa 

" II K. Blair New York City Dq C 

J. P. Dickey Donegal, Ireland Dq C 

" T. Kendal Willamette, Oregon J C 

" J. Patterson Pres. Westminster Institute, New Wilmington, Pa J C 

" D. Strang Peoria, New York Ed U 

" J. S. Easton Kishacoquillas, Pa U C 

" J. Dickson Portland Mills, la F C 

lt W. Galbraith Freeport, Pa J C 

« G. M. Hall Duanesburg, N. Y U C 

The following have attended the Seminary since the Synod established 
two Professorships, (in 1835,) and are arranged according to the years in 
which they received license. 

NAMES. RESIDENCES. GRADUATED . 

1836. 

Rev. W. Bruce Mercer, Pa F C 

" J. M'Gill Cleveland, Ohio Dq C 

" S. Douthet* Glade Run, Ohio 

" J. M. Scroggs* Conneautville, Pa F C 

" J. M'Kee West Hebron, N. Y F C 

. " C. Webster Philadelphia, Pa 



356 



THE CHURCH MEMORIAL. 



NAMES RESIDENCES. GRADUATED. 

1837. 

Rev. R. Forrester Reynoldsburg, Ohio 

" W. Y. Hamilton Philadelphia, Pa J C 

" S M'Arthur President Muskingum College, New Concord, Ohio IT C 

" E. Small Mercer, Pa UC 

" J. P. Smart Xenia, Ohio J 0 

1838. 

Rev. J. T. Cooper, D.D Ed. Evan. Rep., Philadelphia, Pa J C 

" J. W. Harsha Prof. Westminster Institute, New Wilmington, Pa U C; 

" J. Law Cambridge, N. Y U C 

" J. N. f aughead New California, Ohio PC 

" J. L. M'Lean Haysville, Ohio J C 

" W.H Walker* Scottsville, Pa PC 

1839. 

Rev. J. A. Brown Madison, Ind HC 

" T. Gilkerson Saltsburgh, Pa DC 

" D. R. Imbrie New Wilmington, Pa C A 

" W. Smith Worthington, Pa EC 

1840. 

Rev. J. Bryan New Jefferson, Ohio • J C 

" J. M. French* Noblestown, Pa F C 

" I. Law Putnam, N. Y UC 

" D. H. A. M*Lean Prof. Westminster Institute. New Wilmington, Pa J C 

< ; A. Reid* Cambridge, N. Y UC 

" C. G. Yincent Prof. Westminster Institute, New Wilmington, Pa F C 

1841. 

Rev. D. G. Bullions Cambridge, N. Y U C 

" W. J. Cleland Croton, N. Y 

" J R. Doig Prof. Franklin College, New Athens, Ohio U C 

" J. W. Logue Northfleld, Ohio UC 

" J.Todd Brooksville. Pa JC 

" T. B. Walker New Orleans, La F C 

1842. 

Rev. A. Barcroft* White Hall, 111 W C T 

" T. Bassfield New London, Canada F C 

" R. J. Hammond Burgettstown, Pa F C 

" A. Murray Economy, Pa 

i: J. Scott Monmouth, 111 F C 

" B. F. Sawyer Darlington, Pa. 

1843, 

Rev. J. D. Cunningham . . . .Dubuque. Ia W C 

" J. Fisher* Peoria, 111 F C 

" R. W. French De Kalb, 111 F C 

" J. Marshall Londondery, Ohio F C 

" J. M'Clintock Newcastle, Pa F C 

k ' T. R. Simpson Carlisle, Pa W C 



THE CHURCH MEMORIAL. 



357 



NAMES. RESIDENCES. GRADUATED. 

1844. 

Rev. J. G. Austin. Hemmingsford, Conn W U 

" C Cummins Jamestown, Ohio "W C 

" J. Forsythe* Cedar Rapids, la F C 

u J. C. Herron Napa, Cal J C 

" S. Herron New Lisbon, Ohio J C 

1845. 

Rev. M. Arnot South Hanover, Ind J C 

" J. M' Arthur Ryegate, Vt FC 

« S. F. Marrow Albany, N. Y S H 

" R. H. Pollock Ed. Presb. Witness, Cincinnati, Ohio F C 

" J. R. Slentz Hudson, Ohio F C 

u Alexander Story Columbus City, la J C 

1846. 

Rev. A.Anderson* Pittsburgh, Pa J C 

" J. L. Bull Kenton, Ohio M U 

« S.Collins Yorkville, Wis FC 

" D. W. French Shushan. N Y W C 

" H. K. Lusk Coila, N. Y WC 

« N. M'Dowell Olena. Ill W C 

" A. M'Hatton Laporte, Ind S II 

" J. M'Karahan E. Greenwich, N. Y F C 

" G. M'MHlan* Hanover, Ind J C 

" W. Oburn Rock Island, 111 F C 

" W. Wishart New Athens, Ohio M C 

" J- D Wolf Jacksonville, Pa W C 

" A. M. Black Prof. Westminster College, New Wilmington, Pa F C 

1847. 

Rev. W. H. Andrews Ecksmansville, Ohio F C 

" J. G. Ballentine* . . . W. Hebron, N. Y J C 

" G. D. Henderson Granville, 111 F C 

" J.G.Rankin Bavington, Pa WC 

1848. 

Rev. D. W. Collins Mansfield, Ohio F C 

" T. B. Hanna* Clinton, Pa F C 

" F. A. Hutchinson Noblestown, Pa W C 

« J. C. Telford Mahoning, Pa J C 

" J. A. Vance Albia, la F C 

" J. D. M'Nay Clarion, Pa J C 

" T. Brown Cambridge, Ohio X A 

1849. 

Rev. J. T. Brownlee West Middletown, Pa WC 

" J. Ingles Millersburgh, Ohio F C 

* H. W. Lee Pittsburgh, Pa F C 

" D. S. M'Henry Commerce, Mich J C 

« B.Porter Sparta, HI WC 



358 



THE CHURCH MEMORIAL. 



NAMES. RESIDENCES. GRADUATED. 

Rev. J. Thompson New York. N. Y J C 

1850. 

Rev. S. Anderson West Lebanon, Pa F C 

A. B. Cassil Mansfield, Ohio F C 

D. Donnan Newark, N.J U C 

S. G. Irvine Albany, Oregon EC 

W. G. M'Eihenny Mercer, Pa J C 

J. M. Shankland Detroit, Mich U C 

J M. Snodgrass Buckeye, Ohio J C 

J. B. Strain Canonsburg, Pa J C 

J. M. Smeallie Birmingham, Mich U C 

H. Sturgeon Wooster, Ohio J C 

J. T. Tate Missionary to India FC 

T. H. Beveridge Philadelphia, Pa J C 

D. W. Carson Service, Pa J C 

A. Irons Bruce, Mich W C 

J. A. M'Gill Beaver, Pa FC 

J. C. Murch West Alexander, Pa G C 

J. N. Smith PottersTille, Pa PC 

W. II. Wilson Washington, la J C 

1651, 

Rev. J. Alexander St. Clairsville, Ohio FC 

" J. Barcklay Mechanicstown, Ohio F C 

" J.B. Clark Canonsburg, Pa FC 

" W. A. Black Clinton ville, Pa Dq C 

" S. Kerr Harmony, Pa F C 

" J. P. Lytle Ed of Pres. Witness, Cincinnati, Ohio J C 

« J. S. Maughlin Hopewell, Ind F C 

" S. G. M'Neal . Pittsburgh, Ind J C 

" A. R. Rankin Flat Rock, 111 W C 

" E.H.Stevenson Hudson, Ohio DC 

" J. R. Thompson Mount Pleasant, Pa J C 

1852. 

Rev. S. Allexander Jonesborough, Tenn F C 

" A. J. Allen Denny, HI W C 

" J. II. Andrew Xenia, Ohio W C 

" J. C. Brownlee Milnersville, Ohio F C 

" W. C. Jackson W. Greenville, Pa C C Ky 

« W. J. Magill M'Alavery 's Fort, Pa U C 

" J. A. M'Kee New Athens, Ohio # FC 

" S- Patton Detroit, Mich FC 

« J. B. Whitten Thompsonville, Pa W C 

1853. 

Rev. J. A. Leiper Hookstown, Pa. J C 

" J.H.Nash Monmouth, HI WC 

8 J. L. Purdy. Clinton, Pa FC 



THE CHURCH MEMORIAL. 



359 



NAMES. RESIDENCES. GRADUATED. 

Rev. J. P. Scott Scottsville, Pa J C 

D. II Goodwillie Poland, Ohio JC 

W. Bruce Wooster, Ohio F C 

D. K. Duff Enon Valley, Pa .". . . F C 

A. Gordon Missionary to India F C 

A. A. Rodgers Monmouth, 111 W C 

J. M'Neil Iberia, Ohio F C 

G. Small S. Argyle, N. Y U C 

S. C. Reid Independence, Fa JC 

1854. 

Rev. S. F. Farmer Noblestovvn, Pa 

" W. Grimes Taylorstown, Pa F C 

" J. B. Wilson Queenstown, U. C F C 

1855. 

Rev. W. M'C. Gibson Washington, Pa W C 

" J. B. Lee Cadiz, Ohio F C 

" F. M'Burney Canonsburg, Pa B U 

" J. W. M'Farland New Athens, Ohio F C 

" H. MacHattan Clark's Run, Ohio S H 

" J. Patterson* Mercer. Pa PC 

" J. Price Pittsburgh, Pa F C 

" J Sawhill Taylorstown, Pa F C 

" J.G.Carson Canonsburg, Pa JC 

" J. A. Edie Allegheny City, Pa F C 

1856. 

Rev. James Bruce New Brighton, Pa S H 

" J. A. Collins* Xenia, Ohio F C 

" W. P. Currie Xenia, Ohio FC 

" J. A. Duff JC 

' : Robert Gilmore West Alexander, Pa W C 

• 4 A. F. Houston* New Wilmington, Pa ....PC 

" J. S. M'Cready* Lawrence Co., Pa F C 

" G. H. Robertson. 

" James Shearer Canonsburg, Pa F C 

« J. C. Truesdale* Fredericksburgh, Ohio F C 

" E. A. Brownlee Claysville, Pa FC 

" W. H. French Taylorstown, Pa J C 

" John Harper Jackson, N. Y U C 

« Thomas Mercer Allegheny City, Pa F C 

h J. H. M'Caskey* New Athens, Ohio F C 

" S Ramsey* Morrow To., Ohio F C 

" S. B. Reed Huntingdon, Pa F C 

« W. W. Templeton Roundhead, Ohio F C 

1857. 

Rev. J. B. Dunn Andes, N. Y J C 

l{ G. W. Torrence Xenia, Ohio F C 



360 



THE CHURCH MEMORIAL. 



NAMES. RESIDENCES. GRADUATED. 

Rev. J. T. Torrence Xenia, Ohio EC 

T. B. Yan Eman Canonsburg, Pa J C 

W.3I Coleman Pittsburgh, Pa PC 

S. M. L. Kier West Lebanon, Pa J C 

James P. M' Arthur . . . Jackson, N. Y TJ C 

A. M'Cartney Londondery, Ohio FC 

W. M'Farland New Athens, Ohio FC 

R. D. Williamson Xenia, Ohio PC 

1858. 

ReT. James J. Frazer Hookstown, Pa J C 

" Robert G. Wallace .... Huntsville, Ohio PC 

" A. R. Anderson Canonsburg, Pa J C 

" John P. Robb New Athens, Ohio PC 

" Josiah Stevenson Scroggsfield, Ohio PC 

" William L . Wilson Canonsburg, Pa W C 

" John M. Adair . . Indiana, Pa J C 

« W. W. Parr Clokey, Pa J C 

" David Forsythe Rix Mills, Ohio M C 

" Thomas P. Kennedy. .Hookstown, Pa. F C 



Alumni, whole number 



SUMMARY 



ABBREVIATIONS. 



G. S. Glasgow, Scotland. 

J. C. Jefferson College, Pa. 

U. C. Union College, N. Y. 

Dn. C. Dickenson College, Pa. 

D. C. Dartmouth College, N. H. 

C. C. Columbia College, S. C. 

F. C. Franklin College, Ohio. 

Ed. U. Edinburgh University, Scotland. 

Dq. C. Duquesne College, Pa. 

X. A. Xenia Academy, Ohio. 

W. C. Washington College, Pa. 



M. U. Miami University, Ohio. 

S. H. South Hanover, Ind. 

W. C. T. Washington College, Tenn. 

C. C. Ky. Central College, Ky. 
M. C. Madison College, Ohio. 

Dl. C. Delaware College, Delaware. 

G. C. Granville College, Ohio. 

B. U. Belfast University, Ireland. 

D. A. Darlington Academy, Pa. 
W. U. Western University, Pa. 



Note. — This record embraces only the names of those who have received licensure in 
our Church, omitting the names of many who have died or left the Seminary before the 
completion of their theological course. 



THE CHURCH MEMORIAL. 



361 



THEOLOGICAL SEMINARY AT OXFORD, OHIO. 

Historical Sketch. — At the meeting of the Associate Re- 
formed Synod of the West, held at Chillicothe, October, 1837, 
it was resolved to remove the Theological Seminary from Pitts- 
burgh, and locate it permanently at Oxford. At the same meet- 
ing, Trustees were appointed, and likewise a committee to pro- 
cure a charter for the Seminary thus located ; and it was made 
the duty of each Presbytery to see that a subscription be 
opened in every congregation, settled and vacant, for the pur- 
pose of raising funds for the erection of a Seminary building. 
The operations of the Seminary were to continue for the session 
immediately following at Allegheny. The charter was obtained, 
bearing date January 16, 1838. The style of the Seminary, as 
designated in the charter, is "The Theological Seminary of the 
Associate Reformed Synod of the West." The Trustees, of 
whom the Hon. Jeremiah Morrow was chairman, acting under 
this charter, proceeded to provide for the accommodation of the 
Seminary in its new location ; and at the meeting of Synod in 
the fall of 1838, reported a lot procured, a building erected, and 
a lecture room to be in readiness for the Seminary at its ensuing 
session. This had been done by funds raised, with a trifling 
exception, by the western Presbyteries. 

But it was found that the location did not meet with general 
favor in the eastern end of the Synod, though several eastern 
brethren had voted in its favor, and that the prevalent desire 
there, was to retain the Seminary at Allegheny. In this state 
of things, it was finally agreed, at the Synod in October, 1839, 
to divide the Synod into two particular Synods, called the First 
and Second Synods of the West, to be under one General 
Synod ; each particular Synod to have its own Seminary under 
its exclusive control ; the Seminary of the First Synod continu- 
ing as already organized at Allegheny, and that of the Second 
24 



362 



THE CHURCH MEMORIAL. 



to be at Oxford. A professor for the latter — Rev. Joseph Clay- 
baugh, D.D. — was chosen by a vote of the undivided Synod. 

The Seminary went into operation the same fall, 1839. It 
has been exclusively the child of the Second Synod, including 
the Synod of Illinois, which was stricken off in 1851, still hold- 
ing, however, an interest in the institution, and pledged to its 
support. In the division of property between the First and 
Second Synods, the Seminary building at Oxford was offsetted 
against the library of the old Seminary. So that there was no 
dividend of books for the new institution. 

The Seminary has now been in operation nineteen years. 
The Synod to which it belongs was, at the time it commenced, 
and still is comparatively weak, its congregations widely scat- 
tered, and many of them young and feeble, in newly settled dis- 
tricts of country, and educational facilities limited. Still the 
Synod has succeeded, in connection with the congregation of 
Oxford, which, at the commencement of the enterprize was in 
its infancy, itself needing aid to erect and finish a building, 
which furnishes a commodious lecture room, library room and 
chapel, besides several comfortable rooms for students. It has 
also acquired a library of nearly 2,000 volumes, well selected, 
and many of them valuable and costly. 

The whole number of students from the beginning is 104, 
chiefly, though not exclusively, of the Associate Reformed 
Church. Though the institution has not been able to boast of 
numbers, yet it is hoped that it has not been without its fruit. 
Its men are laboring throughout the different States of the great 
west, and some of them in the east, not without tokens of the 
Master's favor. Three of them are missionaries to a foreign 
land. 

While the plan of instruction contemplates an acquaintance 
with the doctrines of the gospel in their systematic connection, 
and a knowledge of the history of the Church, along with facility 
and skill in the preparation and delivery of discourses, it is 



THE CHURCH MEMORIAL. 



363 



made a principal object to train the student to be a sound and 
independent interpreter of the word of God ; and to this end 
special attention is given to the exegetical study of the Scrip- 
tures in their original tongues. 

The course embraces three sessions of six months each, be- 
ginning the first Monday of September and ending the last 
Wednesday of March. 

As the Churches belonging to the two Synods are growing in 
number and strength, and as the facilities for education are mul- 
tiplying, and the number of students in the preparatory institu- 
tions increasing, the Seminary has a fair prospect of future use- 
fulness. 

The author of the preceding sketch, Rev. Joseph Claybaugh, 
D.D., was Professor of Theology in the Seminary from its es- 
tablishment in 1839 until his decease, September 9, 1855. Du- 
ring this period of sixteen years, the labors of the whole insti- 
tution, with the exception of a single session, devolved upon him, 
and were performed with rare ability. Rev. S. W. McCracken 
was appointed assistant Professor, but resigned at the end of the 
first session. 

The Church has been blessed with few men like Dr. Clay- 
baugh. As a gentleman, a scholar, and an exemplary Christian, 
he had no superior. Though feeble in body, he labored with 
untiring assiduity for the welfare of the Seminary and congre- 
gation entrusted to his care. He rests from his labors and his 
works do follow him. He died at Oxford, Ohio, September 9, 
1855. No marble slab as yet marks the spot where the dust of 
this faithful servant of God slumbers in peace. 

After the death of Dr. Claybaugh, the Board of Superinten- 
dents made the following appointments for carrying on the ex- 
ercises of the Seminary until the next meeting of Synod : Rev. 
Adrian Aten, Professor of Theology ; Rev. William Davidson, 
Professor of Ecclesiastical History ; Rev. John Y. Scouller, Pro- 
fessor of Greek ; Rev. J. H. Buchanan, Professor of Hebrew. 



364 



THE CHURCH MEMORIAL. 



At the next meeting of the Second Synod of the West, Rev, 
Alexander Young, of St. Clairsville, Ohio, was elected Professor 
of Hebrew and Greek. The Synod finding it inconvenient to 
fill the remaining professorships permanently, Rev. William 
Davidson was appointed by the Board of Superintendents Pro- 
fessor of Ecclesiastical History. The remaining departments 
of the institution were, for the time being, committed to Mr. 
Young. These brethren entered upon the duties assigned them 
and served the Church with great acceptance. 

In view of the rapid increase of the Church in the west, and 
also in anticipation of a union with the Associate Church, and in 
accordance with the wishes of the brethren in the Synod of Illi- 
nois, it was deemed advisable by the Second Synod, at its meet- 
ing October, 1857, to remove the Seminary from Oxford, Ohio, 
to Monmouth, Illinois. It is now located at Monmouth. Its 
next session will open about the first of September, 1858. 

FACULTY. 

Rev. Alexander Young, Professor of Hebrew and Greek. 
" John Scott, Professor of Ecclesiastical History. 
" , Professor of Theology. 

CATALOGUE OF ALL THE STUDENTS OF THE SEMINARY SINCE 
ITS COMMENCEMENT. 

Names. Church Connection. Licensure. Location. 

J.M.Gordon Assoc. Reformed 1840 Berlin, Illinois. 

C. T. M'Caughan " ' : " . . . . Urbana, Ohio. 

John F.Kerr* " " 1841 .... Oswego, la. 

William Caskey* " " " ... .Died St. Augustine, E. F. 

J. S. M'Cracken " " " . . . . Cedarville, Ohio. 

Wm. M. Graham " " " ... Morning Sun, Iowa. 

John M.Graham " " " ....Elmira, Illinois. 

Jas. H. Anderson Presbyterian, 0. S 1840 .... Teacher, Defiance, Ohio 

J. S. Pressly Assoc. Reformed " . . . .Iowa. 

James Barnett " " 1842. .. .Cairo, Egypt, Missionary. 

M.C.Bennett* " " Oxford, Ohio. 

J.H.Bonner " " 1839. .. .Mount Joy, Ohio. 

R.R. Coon " " , Illinois. 



THE CHURCH MEMORIAL. 



365 



Names. 


Church Connection. 


Licensure. Location. 


Andrew Foster* 




. 1843. 


. . Fairhaven, Ohio — Itinerant. 


Jackson Duff 






. . Perrysburgh, Ohio. 


Joseph Andrews 


u a 


u 


. . Locust Hill, Pa. 




a a 


. 1844. 


. . Sparta, Illinois. 


J. D. Steele 


u u 


ti 


. . Kansas. 






, 1843. . 


. .S. Salem, 0., Pres. Academy. 






. 1842.. 


. . Bellefontaine, Ohio. 




u 


. 1843.. 


. . Greenfield, Ohio. 


Robert W. Wilson 


u 




. .Bloomingburg, Ohio. 


Samuel Millen 




. 1845.. 


. . Monmouth, Illinois. 








. . Cedarville, Ohio. 


G. W. Gowdy 


ti a 


. 1846.. 


..Columbus, Ohio. 




u u 




. . Iowa City. 


J. M. Wampler 


. . . Presbyterian, 0. S 


1845. 


..Cincinnati, Ohio. 


R. N. Fee 


, . , Assoc. Reformed . • . . 


. 1847. 


. .Wapello, Iowa. 


John Milligan*. 






. .Pres. Muskingum College. 


Alex. M'Lanahan 


u t< 


(c 


. . Decatur, Ohio. 


James Williamson 




a 


. . Ed. Gosp. Her., Springfield, 0. 


J. Tan Eaton 






..York, N. Y. 


John M. Heron 




. 1846 . . 


. .Mass. 






, 1848.. 


..Leavenworth, Kansas. 


Robert Ross 


a a 


. 1847.. 


. .Monmouth, Illinois. 


J. A. Frazier 


a a 


. 1848.. 


..Damascus, Syria, Missionary. 




ti u 


it 


..Buffalo, New York. 




il a 


u 


. .Baldwin, Pa. 


David Hanes* 


£5 a 




. .Xenia, Ohio. 




it a 


, 1849. . 


. .Monmouth, Illinois. 


R. E. Stewart 


it u 


(C 


. . Sugar Creek, Ohio. 


B C Swan . 


Presbyterian, 0 S 


il 


. . Carthage, Illinois. 


W M Stryker 




1848. . 


..Fort Des Moines, Iowa. 


Isaiah Faries 


...Assoc. Reformed 


1849. . 


..Beulah, Mumford, New York. 


R. B. Campbell* 


a a 




. . Bloomington, Indiana. 


J. D. Glenn 


a a 




. Elizaville, Indiana. 






1851.. 


. .Hebron, la. 


N C Macdill 


a it 




. .Richland, la. 


0 A Towne 






. . Napoleon, Iowa. 


J R Brown 


. Assoc. Reformed 


1852.. 


. .Monmouth, Illinois. 


II Q Graham 


a a 




. .New Florence, Pa. 


David Macdill • 


t. it 


a 




G. L. Kalb 


. . Presbyterian, 0. S 


1851. . 


.Circleville, Ohio. 


J. N. Swan 






.Columbia City, Indiana. 








.Cedar Creek, Kentucky. 






1849.. 


.Monmouth, Illinois. 






1851.. 


. .Lake City, Minnesota. 






1852.. 


.Died January 11, 1853. 






1852. . 


..Teacher, Eckmansville, Ohio. 



366 



THE CHURCH MEMORIAL. 



Names. Church Connection. Licensure, 

David Paul Assoc. Reformed 1852. . . . 

William Wallace* " " 1853.... 

J. M.M.Wilson Reformed Presb 

S.F.Thompson Assoc. Reformed 1852 

S. Glover " « ' ; 

W. Christie " " « .... 

J R. Findley " « 1853.... 

J. F. Hutcheson t: " " 

William Wright " ' ; " .... 

Thomas McCague " " " 

Andrew Ritchie " " " .... 

William Henry* « » 1854.... 

James Holmes* " " " .... 

A. C. Junkin " " " ... . 

Joseph M'Hatton " " " 

W. C. M'Cune " " « ... 

David Morrow 4t " " 

W. H. Prestley " « « .... 

Jacob Cooper Presbyterian, 0. S 

J. A. Hughes* " 

J. H. Brooks " 

David Swing " 

Robert Gray Assoc. Reformed 

J. P. E. Kumler Presbyterian, N. S 

J F.Stewart Assoc. Reformed 1855. 

R. K. Campbell " " 

J. W. Glenn " " " . 

T. E. Hughes Presbyterian, 0. S " . 

W. H. Reid Reformed Presbyterian . . 

Jonathan Scewart Assoc. Reformed . . 1856 . 

J. L. Aten " " 1857. 

J. W. Pinkerton " " " . 

J. A. P. Magaw " " " . 

J.H. Harris Presbyterian, 0. S " . 

W. A Pollock Assoc. Reformed u . 

J. C. Greer 



1853 



1855. 



J. K Black 

W. Wright 

W. H. Buchanan 

T. D. Davis 

J. T. Killen Presbyterian, 0. S. 

W. J. McSurely " 

J. C. Hutchison " 

J. B. Foster " 

James Welch " 

Whole number 



1858. 



Location. 
Mansfield. Ohio. 
Itinerant, Oxford, Ohio. 
Teacher Morning Sun, Ohio. 
Ross' Grove, Illinois. 
Chenoa, Illinois. 
Teaching, Edgefield, S. C. 
Mercer, Pa. 
Ogden, la. 
Quincey, Ohio. 
Alexandria, Egypt. 
Greenfield, Ohio. 
Bloomington, Indiana. 
. Allegheny City, Pa. 
. New York, N. Y. 
. Bellefontaine, Ohio. 
. Cincinnati, Ohio. 
.Murray, Indiana. 
. Chillicothe, Ohio. 
. Prof. Greek, Danville, Ky. 
.Died August, 1853. 
St. Louis, Missouri. 
. Prof, in Miami University. 
. Summerville, Indiana. 
.Greenville, Ohio. 
. Sparta, Illinois. 
.Sycamore, Ohio. 
.Preston, Illinois. 
. Springdale, Ohio. 

.Andrew, Iowa. 
.Itinerant. 

. Smithfield, 111.— Itinerant. 
.Biggsville, Illinois. 
.Mc Arthur, Ohio. 
.Chester, Illinois. 
.Homer, Pa. 
.Rushville, Ohio — Itinerant. 
.Burlington, Iowa, tk 
Monmouth, Illinois, " 
.Tipton, Tennessee. 
.Prof. Miami University. 
.Wheat Ridge, 0. — Itinerant. 
.Xenia, Ohio. 
.Morning Sun, Ohio. 
. Oxford, Ohio. 

104 



* Deceased. 



THE CHURCH MEMORIAL. 



367 



XVI. — Synods and Presbyteries. 

ASSOCIATE REFORMED. 
I. SYNOD OF NEW YORK. 



Ministers, Etc. 



Presbytery of New York. 

Joseph M'OarrolI, D 1) 

Robert H. Wallace 

R. Howard Wallace 

James Prestley 

John Brash 

Alexander Clements 

Alexander M'Williams 

Alex. Jack 

John Forsyth, D.D 

Gulian Lansing 

Without Charge. 

Henry Connelly 

Henry S. Wilkin 

Licentiates. 
Adam M'Clelland, 
John Edgar. 

Student. 
T. M. Niven, Jr. 

Presbytery of Washington. 

Thomas T. Farrington 

James B Scouller 

William B Short 

Without Charge. 

George Mairs 

William Howden 

James Macauley 

Missionary. 

John Crawford 

Licentiate. 
John Harper. 

Student. 
William J. Robinson. 

Presbytery of Saratoga. 

James Laing 

John D Gibson 

Clark Irving 

John Erskine 

John Rippey 

Without Charge. 

Robert Proudfit, D D 

Joseph M'Nulty 

John M Heron. 

Licentiates. 
Joseph L Clark, 
Alexander Adair. 



Post Offices. 



Newburgh, N. Y. 
Little Britain, " 
Blooming Grove, " 
New York, " 

Do 

Do 
Walden, 

Newburgh, " 
Newburgh, 
Alexandria, Egypt.. 

Newburgh, N Y. 
Brooklyn, " 



Oxbow, N. Y 
Argyle, 

Cambridge, " 

Argyle, " 
West Aurora, " 
Ogdensburgh, " 

Damascus, Syria. 



Andes, N. Y. 

South Kortright, " 
Kortright, " 
North Kortright, " 
Kortright, " 

Schenectady, " 
Clarkson, " 



Congregations. 



1st Church. 
Little Britain. 

4th Church 
Jane street. 
28th street. 
Graham's Church. 
2d Ch., Newburgh. 
Prof. Theol. Sem. 
Foreign Missionary. 

Vacancies. 
Brooklyn, 
Haniptonburgh, 
iVlongaup Valley. 



Oxbow. 
Argyle. 
Cambridge. 

Vacancies. 
Salem, 
Hebron, 
Lisbon. 



Andes, Cabin Hill. 
Stamford. 
Kortright. 
North Kortright. 
West Kortright. 

Vacancies. 
Broadalbiu, 
tiobart, 
Burlington, 
West Charlton, 
Middletown, 
East Springfield. 



368 



THE CHURCH MEMORIAL. 
SYNOD OF NEW YORK — Continued. 



Ministers, Etc. 



Post Offices. 



Congregation! 



Presbytery of Caledonia. 

John Van Eaton 

D. C M'Vean 

W. S. M'Laren 

Isaiah Faries 

George Patton 

T. F. Boyd 

Without Charge. 

D. C. M'Laren, D.D 

David Currie 

W. C. Somers. 

P. C. Robertson 

Licentiates. 

P. D. M'Nab 

Wm. Currie , 

Presbytery of Philadelphia 

J. B. Dales, D D 

George C. Arnold 

Robert Armstrong 

Presbytery of Boston. 

William M'Laren 

Alexander Blaikie 

H. H. Johnson 



N. Y, 



York, 

Franklinville, 
Caledonia, 
Mum ford, 
Geneva, 
Rochester, 

Geneva, 
Sterling, 

Buena Vista, 

York, 
Sterling, 



Philadelphia, Pa 

U (C 

Fall River, Mass 
Boston, " 
East Boston, " 



York. 

Franklinville. 

Caledonia. 

Beulah. 

Seneca. 

Rochester. 

Vacancies. 
Geneva, 
Sterling, 
Cu\ lerville, 
Howard. 



1st Church. 

2d 
3d 

Pearl street. 
1st Church. 
East Boston. 

Vacuncies. 
Thompsouville, 
Lawrence. 



II. FIRST SYNOD OF THE WEST. 



Ministers, Etc. 



Post Offices. 



Congregations. 



Presbytery of Monongahela. 

James Grier , 

John G. Brown , 

Robert Grace3 r 

W. H. Andrew 

J. C. Boyd 

Unsettled Ministers. 

D. R. Kerr, D D 

H. C. M'Farland. 

G. K. Ormotid , 

Probationers. 
S. R. Kerr, 
B. K Ormond, 
J Hag-gerty, 
J H Young, 
M. K. Ormond. 

Students. 
Lafayette Marks, 
J. S. Wilson. 



Noblestown, Pa. 
Pittsburgh, " . 
Pittsburgh, '* . 
Canonstiurgh, " . 
Mt. Lebanon, " . 

Pittsburgh, " 



Robinson Run. 
2d Ch.. Pittsburgh. 
4th Ch., 
Canonsburgh. 
St. Clair. 

Vacancies. 
1st Ch., Pittsburgh, 
Union, 
Birmingham, 
Venice, 

Temperanceville, 

Man.stield, 

Mifflin, 

•Jefferson, 

East Liberty, 

Hebron, 

Mt. Vernon. 



THE CHURCH MEMORIAL. 
FIRST SYNOD OF THE WEST — Continued. 



369 



Ministers, Etc. 



Second Presbytery of Ohio. 
B, Waddle 



J. Comin 

Wm. Johnston 
II. Forsythe ... 



J. H. Peacock 
Jas. Duncan. 



E. B. Calderhead 
Randall Ross .... 
Jas. M'Neal 



Without Charge. 
S. Findley, D D, 
J. Wallace. 

Licentiates. 
Joseph Walker, 
A. P. Bell, 
W. G. Waddle. 

Students. 
T. F. Baird 
Jas. M'Rea, 
S. C. Marshall. 

Presbytery of the Lakes. 

Joseph H. Pressly 

II. II. Thompson , 

Clark Kendall 



H. H. Hervey. 
Thomas Love 



James Burrows 

Without Charge. 
John J. Findley 



Presbytery of Big Spring. 
James Shields 



Without Charge. 
B. Jones 



William Carlile. 
Joseph Boyd.. . . 



Post Offices. 



New Concord, 
Antrim, 

Rix's Mills, 

Washington, 

Fairview, 
Mt. Vernon, 
Mt. Vernon, 

Mantau, 

Rushville, 

Sharon, 

Barlow, 



Ohio. 



Erie, Pa 

Cochranton, Pa. 
Buffalo, N. Y... 



Hartstown, Pa. 
Waterford, " 



Shakeleyville, " .... 
Wayne Corners, Pa. 



Mexico, Pa. 



Concord, Pa 

York Furnace, Pa. 



Congregations. 



Crooked Creek. 

Antrim. 

Salt Creek, 

East Union. 

Washington, 

New Salem. 

Fairyiew, 

Clear Ridge. 

Mt. Vernon. 

Martinsburgh, 

Utica. 

Lebanon, 

Mt Her m on. 

Rush Creek, 

rhornvillc. 

Sharon. 

Barlow, 

Bethel. 

Vacancies. 
Jonathan's Creek, 
Cumberland, 
Wolf Creek, 
Sunday Creek, 
Mt. Perry. 



Erie. 

Cochranton, 
Meadville. 
Buffalo. 
Hartstown, 
N Shenango, 
Jamestown. 
Waterford, 
McKean. 
Georgetown, 
N. Vernon, 
Sandy Creek. 
Beaver Dam. 



Tuscarora, 
Mexico. 

Concord. 
Hopewell, 
Chanceford. 
Big Spring. 



370 



THE CHURCH MEMORIAL. 
FIRST SYNOD OF THE WEST — Continued. 



Ministers, Etc. 



Post Offices. 



Congregations. 



Licentiate. 
J. S. M'Cullough.... 



Presbytery of Steubenville. 
S. Taggart 

W. Lorimer 



J. K. Andrews 

J. C. Campbell 

Joseph Andrews 

James Golden 



S. W. Clark 

Licentiates. 

W. C. Jackson 

Joseph Buchanan 

J. L. Robertson 

Student. 
Thomas Andrews. 



Presbytery of Mansfield. 
R. G. Thompson 



Richard Gailey 

Licentiates. 
Alex. Calhoun, 
S. M. Proctor. 

Student. 
Mr. M'Connell. 



Presbytery of Lawrence. 
John Ned 



W. Middletown, Pa. 

Richmond, O 

Steubenville, O 

Paris, Pa 

Locust Hill, Pa 

Dungannon, 0 

East Liverpool, 0. .. 



Wellsville, 0. 
Comrnetsburgh, Pa. 
Carrollton, O. 



Knoxville. 



DeKalb, O.. 
Hastings, 0. 



Upper Sandusky. 



Bakersville. 



Robert Audley Browne 

Wm. A. Mehard 

Robert McWatty 

John Armstrong 



, M't. Jackson, Pa 

.'New Castle, Pa j 

. New Wilmington, Pa-, j 

. Mercer, Pa j 

. Worth, Pa j 



Edenburgh, Pa. 
Edenburgh, Pa. 



Chambersburg, 

Gettysburg, 

Hill. 

Pottsville. 

W. Middletown. 
Richmond, 
Piney Fork. 
Steubenville. 
Paris. 
Chartiers. 
Yellow Creek, 
Lebanon. 

Calcutta, E. Liverp'l 

Vacancies. 
Wellsville, 
King's Creek, 
Carrollton, 
Connotton, 
Mcchanicstown, 
Knoxville. 



Plymouth, 
DeKalb. 
Troy, 
Monroe. 

Vacancies. 
Mansfield, 
Ontario. 
Alum Creek, 
Chesterville, 
Sulphur Spring, 
Savannah, 
Upper Sandusky, 
Eden, 
Wooster, 
Millersburgh, 
Mill Creek, 
White Eyes. 
DeKalb— Auburn. 



Mt. Jackson. 

New Castle, 

iShenango. 

New Wilmington, 

Eastbrook. 

Mercer, 

Centreville. 

Bethel, 

Beulah. 

Vacancies. 
Mahoning, 
W. R. Harbor, 



THE CHURCH MEMORIAL. 
FIRST SYNOD OF THE WEST — Continued. 



371 



Ministers, Etc. 



Post Offices. 



Congregations. 



Without Charge. 

William Findley 

William G. Reed 



Princeton, Pa. 
Clark^ville. Pa. 
Delaware Grove, Pa. 
Bazetta, Ohio. 

New Wilmington, Pa. 
Springdale, Pa. 



Presbytery of Hutler. 

Isaiah Ni block, D.D. 

J. N. Dick , 

W. P. Breaden , 



Butler, Pa 

Kittanning, Pa... 

Coultersville, Pa. 



John Jamison 



John A. Campbell 



Freeport, Pa. 
Baldwin, Pa. 



W. H. Jamison 

Without Charge. 

W. C. Pollock 

Students. 

R. M. Harrison 

W. M. Claybaugh 



Prospect, Pa. 

Putneyville, Pa. 
Harrisville, Pa. 



Presbytery of Allegheny. 

John T. Pressly, D.D 

D. G. Bradford 

John C. Steele 

A. G. Sharer 

J. C. Br\ son , 

J. L Faii-ley 

Samuel Patterson 

W. L. M'Connell 

Without Charge. 
James Given. 

Licentiates. 
A. R. Macoubrey. 

Students. 
J. M. Jamison, 
S. C. Ewing. 



Presbytery of Wheeling. 
D. F. Reid 



Allegheny, Pa. 



West Manchester, Pa. 

Rural Ridge, Pa 

(Moon Pa 

jCourtneys, Pa 

Darlington, Pa 

Allegheny, Pa 



H. Parks. Jr 

J. T. McClure 

Without Charge. 

Wm. Taggart 

Alex. Wilson 

A. D. Clarke, D.D 



Uniontown, 0... 

St. Clairsville, O 
Wheeling, Va.... 



Uniontown, 0. 
Cadiz, O. 
.New Athens, O. 



Centre, 
Clarksville, 
Delaware Grove, 
Bazetta. 



Butler. 

Kittanning. 

Sunbury, 

Unity. 

Union, 

Freeport, 

VVorthington. 

Fairview, 

Alt. Varnum. 

VV. O. Springs, 

Evansburg. 

Vacancies. 
Prospect, 
Putneyville, 
Scotch Hill. 



1st Church. 
2d Church. 
Manchester. 
Deer Creek. 
Mt. Gilead. 
Mt. Nebo. 
Rehoboth. 
Rocky Spring. 
Hanover. 

Vacancies 
Tarentum, 
Harmersville, 
East Union, 
West Union, 
Raccoon, 
Centre. 
Brighton, 
Hookstown, 
East Palestine. 



Uniontown, 

Kgypt 

Buchanan Hill. 
Wheeling. 

Vacancies. 
West Alexander, 
Moorefield, 
Centreville, 



372 



THE CHURCH MEMORIAL. 
FIRST SYNOD OF THE WEST — Continued. 



Ministers, Etc. 



Post Offices. 



Congregations. 



Alex. Young . 



J. C. Forsythe 

Licentiate. 
Wm. Cooke. 

Student. 
J. H. Tiramons. 



St. Clairsville, 0. 
Salem, N. Y. 



Presbytery of Westmoreland. 

M. M'Kinstry 

J G. Fulton 

Samuel Jamison 



D. H. Pollock. 



MTveesport. Pa.. 
Turtle Creek, Pa. 
Elizabeth, Pa.... 

West Newton.... 



James Kelso 

A. G Wallace 

James H Fife 

Unsettled Minister. 

Wm. Conner 

Licentiates. 

Oliver Katz 

Sample Ramsey 

Student. 
J. D. Walkinsliaw. 



New Texas.. 
Tinker Run.. 
Mt. Pleasant. 



Blairsville, Pa. 

New Alexandria. Pa. 
Greensburgh, Pa. 
Logan'-* Ferry, Pa. 
East Liberty, Pa. 



Presbytery of Blairsville. 

Wm. Conner Blairsville, Pa. 

M. II. Wilson Kent, 

II. Q Graham I New Florence, " 

Do ! " 

J. C. Greer Homer. " 

Do Brush Valley, " 

Do 

Samuel Brown Willet, 

Do Plumville, " 

Without Charye. Olivet, " 

A. Miller Brookville, " 

Licentiate. 

A. Lowman Saltsburgh, " 

Student. 
J. M'Cartney. 



St. Clairsville, 
Tent & Short Cr. 

Franklin, 
Tippecanoe, 
New Athens, 
Warren tun, 
Martinsville, 
New Matamoras, 
Brownsville, 
New Castle, 
Caledonia, 
Pleasant Hill, 
Cameron, 
Cadiz, 
Lebanon. 

M'Keesport. 
Turtle Creek. 
Bethesda. 
Sewickley, 
West Newton. 
Unity, 

Bethel, Alle. Co. 
Bethel, West'd Co. 
Mt. Pleasant, 
Laurel Hill. _ 

Vacancies. 
Puckety, 
Beulah, 

New Alexandria, 
Greens burgh, 
Logan's Ferry, 
Laurel Run. 

Stations. 
Union, 
Redstone. 

Blairsville. 

Jacksonville. 

Bethel. 

Fairfield. 

Centre 

Mechanicsburgh. 

Union. 

Plum Creek. 

Smyrna. 

Olivet. 

Brookville. 

Beech Woods. 

Saltsburgh. 

Mission Stations. 
Greeuside, 
Scotch Settlement. 



THE CHURCH MEMORIAL. 
III. SECOND SYNOD OF THE WEST. 



373 



Ministers, Etc. 



Post Offices. 



Congregations. 



First Presbytery of Ohio 

Peter M on fort 

S. XV. M'Cracken 

J. Y. Seouller 

Wm. Davidson 

Adrian Aten 

J. S. Robertson 

G. D. Archibald 

W. C. M'Cune 

R. K. Campbell 

James Harnett 

Unsettled. 

J. H. Buchanan 

J. S. M'Cracken ,. 

Probationers. 
J. L. Aten, 
J. A. P. Magaw, 
Wm. A. Pollock, 
J. K. Black. 

Students. 
James Welsh, 
James Foster. 

Presbytery of Indiana. 

William Turner 

Joseph R. Walker 

N. C Macdill 

J. L. Craig 

R Gray 

J. F. Hutchison 



College Corner, 0 
Morning Sun, 
Fairhaven, 
H amdton, 
New Paris, 
vl on roe, 
Cincinnati, 

16 Mile Stand, 
Cairo, Egypt. 

Oxford, O. 
Cedarville. 0. 



Presbytery of Chillicothe 

D. Macdill 

J. Arbuthnot 

A. Ritchie 

W. H. Prestley 

A. W. M'Clanahan.... .... 

John Gil more 

Without Charge. 

J. H. Bonner 

J. b. Buchanan 

N. R. Kirkpatrick 



Bloominston, Ind. 

Springhill, " 
Richland, 

Milroy, u 

Princeton, " 

Summerville, " 

O^den, " 

Steele's, " 

Tndianapolis, " 

S. Hanover, " 

Moorfield, " 

Vandalia, " 

Clinton, " 

Boonville, " 

Gentryville, " 

Elizabeth, " 



Eckmansville, 
Wheat Ridge, 

Greenfield, 

Chillicothe, 

Decatur, 

Tranquility, 

Rariden, 
Jackson, 
Eckmanville, 



Ohio. 



Unity. 
Hopewell. 
Fairhaven. 
Hamilton. 
Eben and Rich. 
Mt. Pleasant. 
Cincinnati. 
Mission Church. 
Sycamore. 

Vacancies. 
Oxford. 
Springdale. 



Union. 

New Zion. 

Richland, 

Bethesda. 

Princeton. 

Kdcn. 

Shiloh, 

Vienna. 

Vacancies. 
Tndianapolis, 
Bethel, 
Caledonia. 

Stations. 
Vandalia. 
Clinton. 
Boonville. 
Gentryville. 
Elizabeth. 

Cherry Fork. 
Unitv. 
Fall Creek, 
Greenfield. 
Chillicothe. 
Decatur, 
West Union. 
West Fork. 

Vacancies. 
Mt. Joy, 
Bethel, 
Ripley, 



374 



THE CHURCH MEMORIAL. 
SECOND SYXOD OF THE WEST— Continued. 



Ministers, Etc. 



Foreign Missionary. 

Thos. M'Cague 

Licentiates. 

Thomas Mercer 

W.J. McSurely 



Presbytery of Springfield. 

R. D Harper 

Jos Clokey, D D 

J. P. Wright 

R. E. Stewart 

G. W. Gowdy 

Student. 

J. C. Hutchison 

Licentiate. 
Jon. Stewart. 

Presbytery of Michigan. 

J. N. Buchanan 

S.C Baldridge 

John Anderson 

J. D Glenn 

R. Smith 

J. R. Shepherd 

David Morrow 



Without Gharge. 

Wm. Lind 

Alexander M'Cahan 

Missionary to Syria. 
J. A. Frazer 



Blissionary to Kansas. 
B. L. Baldridge 



Presbytery of Sydney 
J. R. Bonner 

C. T. M'Uaughan 

J Duff 

Jos. M'Hatton 

Wm Wright 

Samuel Wallace 

Without Charge. 
Thomas Calahan Kenton, 

D. Paul Sidney, 



Post Offices. 



Cairo, Egypt. 

Maybee, Ohio. 
Wheat Ridge, " . 



Xenia, " 

Springfield, " 

(Jedarville, " 

Belnrook, " 

Columbus, u 

Yellow Springs. 
Hilliard's Station. 



Hebron, Ir.d., 
Jefferson, .. 
Oswego, " 
New Paris," ., 
Elizaville, " .. 
Holland, Mich 



Warren, Ind 
Murray ... . . 



Centreville. Mich. 
Rossville, Ind. 
Tipton, 

Damascus, Syria. 
Jalapa. Mich. 
Lafayette, " 
Burnett's Creeek, Ind. 
Martin, Mich. 
Leavenworth City, K. T. 



Canonsburgh, Ohio. 

Urban a, . 

Perry s burgh, " . 

Belletontaine, " . 

Quincy, " . 

Piqua, " . 



Congregations 



Chicks Hill, 
Shade River. 

Stations. 
Rome, 
Logan. 



Xenia. 
Springfield. 
Jedarville. 
Sugar Creek. 
Columbus. 

Vacancies. 
Yellow Springs, 
Penuel. 



Hebron. 
i J rovidence. 
)swego, 
Vew Paris. 
Salem. 
L)h rente. 
South Holland. 
Warren, 
Murray. 



Vacancies. 
Centreville, 
Mt Hope, 
Bethsaida, 
Bethel, 
Jalapa, 
Lafayette, 
Burnett's Creek, 
Martin. 



Canonsburgh. 
Urbana. 
Scotch Ridge. 
Bellefontaine. 
Quincy and Con. 
Piqua. 

Vacancies. 
Kenton, 
Sidne}\ 



THE CHURCH MEMORIAL. 



I 0 



IV. SYNOD OF ILLINOIS. 




1st Prpsbytery of Illinois. 

James Morrow 

John M. Gordon 

John F. Stewart 

James VV. Glen 

Thomas Turner 

John M'Lean 

Without Charge. 
M. M. Brown 



2d Presbyfpry of Illinois. 



D. C Cochran, 
S. M. Coon .... 



P. H. Drennen 

W. R Erskine 

John M. Graham 

Samuel Mi lien 

J. C M'Knight 

J. C Porter 

S. F. Thompson 

N. C. Weede 

D. A Wallace 

Without Charge. 

Matthew Clarke 

Thos. Dickson. 

John Freetly 

Samuel Glover 

David Macdil!, D.D.... 

J. R. M'Calister 

M. Morrison 

Robert Ross. 

Student. 
A. Conner 



Presbyfpry of Iowa. 
Rev. Wm. M. Boyce ... 
W. M. Graham. 

R. A. M'Aveal , 

J. N. Press ly 

Joseph White 

J. P. Chambers ■ 



Sparta, III.... 
Berlin, " ... 
Sparta, " ... 
Preston, " ... 
Carmi, " ... 
St Louis, Mo. 



Sparta, III. 
Chester. 

Jordan's Grove, III. 
Taylorville, " 
racusa. 

Pickneyville, " 
Grand Cote, '* 
Jacksonville. 



A. Patterson 

Without Charge. 
James Miller. 



Aledo, HI 

Viola, " 

Sussex, Wis 

Washburn, 111, 

Oquawka, " , 

Elmira, " . 

Monmouth, " 
Spring Grove, " i 

Little York, " , 

Koss Grove, " 

Sparland. " 

Monmouth, " 

Bloomington. 



Ross Grove. 
Chenoa. 
Mori mouth. 
Rock Island. 
Monmouth. 



Monmouth. 



Keokuk, Iowa. 

Oskaloosa, " . 
Indianola, " . 
Knoxville, " . 



Washington. 
'Berlin. 
jUnion. 
Springfield. 
jVVest Union. 
St. Louis. 

Vacancies. 
Chester, 
| Hill Prairie, 
^Spring Creek, 
Tacusa, 
Elopewell, 
'Bethel, 
'Jacksonville. 



Pope Creek. 

Twin Grove, 

Aledo. 

Vernon, 

Lisbon. 

Low Point. 

Ellison. 

Elmira. 

Smyrna. 

Spring Grove. 

Cedar Creek. 

Ross Grove. 

Fairfield. 

Monmouth. 

Vacancies. 
Bloominston, 
South Henderson, 
Bethel, 
Harmony, 
( >quawka, 
Rock Island, 
Clayton, 
Rock ford, 
Ellisville, 
North Henderson, 
Chicago, 

White Oak Grove, 

Peoria. 

Keokuk. 

Morning Sun. 

Oskaloosa. 

Indianola. 

Knoxville. 

Middletown, 

West Point. 

Dodgeville. 

Vacancies. 
Winterset, 
St. Charles, 



376 



THE CHURCH MEMORIAL. 
SYNOD OF ILLINOIS— Continued. 



Ministers, Etc. 



Preshylcry of Le Chrire. 
R. S. Campbell 



Post Offices. 



S. V. Vanatta 

Henrv Allen .. 
R. N.'Fee 



Dewitt, la 

| Washington, Iowa.... 

Iowa City, " ... 
Wapello, " ... 



S. E. M'Kee Lc Claire City 



Congregations. 



Mt. Sterling, 
New London, 
DesMoines, 
Albia. 

Dewitt, 

Camanche. 

Washington, 

Brighton. 

Iowa City. 

Harrison. 

Le Claire Prairie, 

Port Ryron. 

Vacancies. 
Bellview and Con., 
Millersburgh, 
Le Claire City, 
Davenport. 



SUMMARY. 



Presbyteries. 



Presbytery of New York .... 

kt Washington .. 

" Saratoga 

" Caledonia 

" Philadelphia.. 

" Boston 

" Monongahela , 

2d Presbytery of Ohio 

Presbytery of L;ikes , 

" Big Spring.... 

" Steubenville .. 

" Mansfield..... 

" Lawrence ..... 

" Butler 

u W heeling 

" "Westmoreland 

" Blairsville 

" Allegheny 

1st Presbytery of Ohio 

Piesbytery of Indiana 

Chillicothe.... 

" Sprin« field.... 

" Michigan 

" Sidney 

1st Presbvtery of Illinois .... 
2d ' : 

Presbytery of Iowa 

Le Claire 

28... 



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o 


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1877 


7 


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626 


1212 


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1407 


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10 


646 


1504 


3 






3 


420 


1139 


4 






5 


281 


529 


8 


5 


*2 


16 


1084 


2184 


11 


3 


3 


24 


75H 


1^43 


7 






13 


538 


1091 


4 


1 




10 


184 


387 


7 


3 


1 


15 


628 


12S4 


2 


2 


1 


f! 


331 


576 


7 






16 


448 


1001 


7 






.4 


597 


1363 


7 


1 


! 


22 


538 


10. r )7 


8 


2 




17 


672 


1473 


6 


1 


1 


13 


400 


899 


9 


1 


2 


18 


970 


2351 


12 


4 


2 


11 


500 


1225 


6 






14 


397 


975 


10 


o 




14 


351 


8. r )9 


5 




1 


7 


309 


727 


12 






17 


4IM 


832 


9 






8 


349 


728 


7 






13 


428 


946 


20 




1 


27 


799 


1739 


8 






14; 


212 


465 


0 






12j 


227 


501 


221 


32 


2b 


367 14,7S7l 


31.284 



THE CHURCH MEMORIAL. 



377 



SUMMARY OF GENERAL SYNOD OF THE ASSO. REF. CHURCH. 

Moderator— Rev. D. C. M'Laren, D.D., Geneva, N. Y. 

Stated Clerk— Rev. James Prestley, 692 Houston street, New York. 

Treasurer— R. Dunlap, Jr.. Pittsburgh. Pa. 

Assistant Treasurer — Thos. B. Rich, 187 Elizabeth street, New York. 
Clerk of Committee of Missions— Rev . R. D. Harper, Xenia, O. 
Board of Agency— Revs. J. T. Pressly, D.D., J. B. Dales, J. G. Brown, R.D. 
Harper; and Messrs. R. Dunlap, Jr., T. B. Rich, and S. C. Huey. 

SYNODS. 

New York— Meets in York, N. Y , 2d Wednesday October. Rev. J. B. 
Scouller, Argyle, N. Y., Stated Clerk. 

1st of the West— Meets in Pittsburgh, Pa., 1st Tuesday October. 

2d of the W est— Meets in Xenia, O., 2d Thursday October. Rev. R. D. 
Harper, Xenia, O.. Stated Clerk. 

Illinois — Meets in Monmouth, 111., 2d Tuesday October. Rev. J. C. Por- 
ter, Little York, 111., Stated Clerk. 

foreign missions and missionaries. 

In Damascus, Syria — Rev. J. A. Frazier and wife; Rev. John Crawford 
and wife; Dr. Alex. Hattie, and Miss Sarah B. Dales. 
In Cairo, Egypt — Rev. Messrs. James Barnet, Thomas M'Cague and wife. 
In Alexandria, Egypt — Rev. G. Lansing and wife. 



25 



378 



THE CHURCH MEMORIAL. 



ASSOCIATE SYNOD 

PRESBYTERY OF PHILADELPHIA. 



William Eastern . . . | 
J. D.Cooper, D.D.... 

Joseph. M'Kee j 

Francis Church 

T. H. Beveridge 

J. H. Andrew 

William Bruce 

James Price 

F. M'Burney £ 

James Bruce ^ 

Vacancies ■{ 



CONGREGATIONS. 



Octorara 

Muddy Run 

Second Corig., Phila 

Petersburgh 

Carlisle 

Middle Ridge 

First Cong., Phila. . 
Third Cong., Phila.. 

Oxford 

Baltimore 

Fourth Cong., Phila 

Guinston 

Lower Chanceford. . 

Mercersburg 

Cove 

Stone Valley 

Keedsville 

Huntingdon 

Boalsburg 



POST OFFICE. 



Smyrna 

do 

Kensington . . . 
Bloomneld . .. 

do 

do 

Philadelphia . . 

do 

Oxford 

Baltimore 

Frankford 

Chanceford . . . 

do 

Mercersburg . . 
MTonnelsburg 
M'Alavy*s Fort 
Kishacoquillas 
Huntingdon . . 
Boalsburg . . . 



Lancaster . . . 

do .... 
Philadelphia 
Perry 

do 

do 

Philadelphia 
do .... 

Chester 

Baltimore . . 
Philadelphia 

York 

do 

Franklin . . . 

Fulton 

Huntingdon 

Mifflin 

Huntingdon 
Centre 



Md. 
Pa. 



Financial Agent — Thomas H. Beveridge, No. 126 North 21st street, Philadelphia. 
Ministers without Charge — John Adams, J. G. Austin. 



PRESBYTERY OF STAMFORD. 



MINISTERS. 




CONGREGATIONS. 


POST OFFICE. 


COUNTY. 


STATE. 


Robert M'Allister . . . 
D. H. Goodwillie . . . 




Milton 

Port Robinson . . 


Ilalton 

do 


c. w. 












Merrittsville 


Merrittsville . . . 







Financial Agent— John Gillespie, Milton, Halton county, Canada West. 



THE CHURCH MEMORIAL. 
PRESBYTERY OF IOWA. 



379 



James R. Doig . 
William Wilson 
N. M'Dowell . . . 
J. T. Tate 

J. D. Cunningha 
S. M'Arthur 



James Brown 

Alexander Story 

Samuel Hindman. . . 

Hugh Sturgeon 

A. J. Allen 

Joseph S. Maughlin. 



CONGREGATIONS. 



Washington — 

Crawfordsville . . 
Pleasant Valley 
Otter Creek. 
Cedar Creek 
Birmingham . . . 
Sugar Creek . . . 
Keokuk City .. 
Keokuk 

Columbus City. 
Grandview .... 
Pleasant Divide . 

Kiugston 

Scotch Grove . . 

Amity 

Win terse t 

Summerset . . . 
Mount Hope . . . 
Vinton 

Boonesborough . 

Service 

Fairfield 

Corydon 

Lacona 

Eldora 

Berea 



POST OFFICE. 



Washington . . , 

Crawfordsville , 
Dutch Creek . . , 

La Motte 

Andrew 
Birmingham . . 

Clay Grove 

Keokuk 

do . . 
Columbus City 
Grandview. 

Albia 

Cedar Rapids . 



College Springs . 

Winterset 

Summerset 



Vinton 

Boonesborough 

Albia 

Fairfield 

Cory don 

Lacona 

Eldora 

Berea 



Washington 

do .... 
do .... 

Jackson 

do 

Van Buren . . 
Lee 

do 

do 

Louisa 

do 

Monroe 

Linn 



Page 

Madison . 
Warren . . 



Benton . , 
Boone . . . 
Monroe. . 
Jefferson 
Wayne . . 



Hardin . . 
Johnston 



Licentiates — G. Torrence, A. B. Cassill, John P. Robb, J. Shearer, J. Sawhill. 
Without Charge— John Graham, Daniel M'Lean, D. Lindsay, A. C. Tris, J. A. Vance, 
W. Douthet, R. J. Hammond, J. M'Clintock, James N. Smith, J. R. Slentz. 
Financial Agent — Samuel M'Arthur, Birmingham, Van Buren county, Iowa. 



PRESBYTERY OF CAMBRIDGE. 



MINISTERS. 



C. Webster 

Isaac Law 

W. E. Henning 

William Hawthorne ! 



H. Brown 

Henry Gordon 
James A. Duff. 
J. B. Dunn . . . 



Vacancies . 



CONGREGATIONS. 



Queensbury 

Putnam 

North Argyle . . 
Hinchinbrook . . 
Hemmingsford . 

Salem 

Cambridge 

South Argyle . . 
E. Greenwich . . 

Hebron 

Second Hebron. 
Cambridge . . . . 



POST OFFICE. 



Glenn's Falls . 
Putnam 
North Argyle 



Moore's P. 0. 



\ 

5 

Shushan 

Coila 

South Argyle . . 
East Greenwich 
West Hebron . . 

do 

Coila 



Warren .... 
Washington 

do .... 

do .... 

do 

do 



N. Y. 



Licentiates — Gilbert H. Robertson, James P. M'Arthur. 

Financial Agent — James A. Duff, South Argyle, Washington county, New York. 
Without Charge — P. Campbell, John G. Smart, James Law, John Harsha. 



380 



THE CHUKCH MEMORIAL. 
PRESBYTERY OF RICHLAND. 



Sam'l Irvine, D.D. 
J. Y. Ashenhust. . 



D. W. Collins 



W. H French 

Jas. W. M'Farland . . 



Vacancies . 



CONGREGATIONS. 



Salt Creek 

Haysville 

Savannah 

Mansfield 

Ontario 

Millersburgh 

Nashville 

North Washington 

Wooster 

Dalton 

Keene 



| South Washington . 



POST OFFICE. 



Frederieksburgh 

HaysTille 

Savannah 

Mansfield 

Ontario 

Millersburgh 

Nashville 

Iberia 

Wooster 

Dalton 

Keene 

Iberia 



Wayne 

Ashland .. 

Do .. 
Richland. . 

Do .. 
Holmes . . . 

Do .. 
Morrow . . 
Wavne. . . , 

Do .. 
Coshocton. 
Morrow . . 



Financial Agent— J. Y. Ashenhust, Haysville, Ashland county. Ohio. 



PRESBYTERY OF ALLEGHENY. 



MINISTERS. 



David Blair 

Jos. Scroggs, D.D. 

Wm. Galbraith... 

J. Rodgers,D.D... 
Saml. Anderson . . 
Thos. Gilkerson . . 



Byron Forter 
S. B. Reed . . . 



Vacancies . 



CONGREGATIONS. 



Indiana 

Fairfield 

Donegal 

Freeport 

Buffalo 

Allegheny 

Union 

Warren 

Shelocta 

Elderton . 

< rete 

Pittsburgh 

Turtle Lreek... 
' onemaugh . . . 

Glade Run 

Mechanicsburg . 
Valley Church . 



POST OFFICE. 



Indiana 

Ligonier 

Mansfield 

Freeport 

Do 

Allegheny 

West Lebanon 

Apollo 

Shelocta 

Do 

Do 

Pittsburgh .... 

Freeport 

Saltsburgh ... 
Glade Mills ... 
Brush Valley. . 
Hulton 





Pa. 


Westmoreland. 




Do 


K 


Armstrong 




Do 












Armstrong 


ii 






Do 




Do 


(C 






Armstrong 


u 




ff 


Butler 


u 


Indiana 


H 


Allegheny .... 





Financial Agent — S. B. Reed. Pittsburgh, Allegheny county, Pa. 

Licentiates — J. M. Adair, . T osias Stevenson. 

Without Charge — D. H. A. M'Lean. D.D., H. K. Lusk. 



PRESBYTERY OF NORTHEBN INDIANA. 



N. Ingles . . . 
S. G. M'Neil 
Jas. Dickson 

Vacancies . . . 



CONGREGATIONS. 



Burnet's Creek, 
Pleasant Run . . 

Portland 

Laporte 

Sharon 



POST OFFICE. 



Lockport Carroll . 

Pittsburgh j Do . 

Portland Mills Putnam 

Laporte 1 Laporte 

Delaware Selma . 



Financial Agent — S. G. M'Neil, Pittsburgh, Carroll county, Ind. 
Without Charge — John L. M'Lean. 



THE CHURCH MEMORIAL. 
PRESBYTERY OF SIIENANGO. 



381 



MINISTERS. 



M. Snodgrass 
E. Small 



D. R. Imbrie 

Samuel M. Kerr. . 
AV. C. Jackson . . . 

G. 0. Vincent 

D. W. French. ... 

A. M. Black 

Won. Bruce 

A. R. Rankin . . . 

Alex. Murray 

Joseph A. Collins . 



Vacancies . 



CONGREGATIONS. 



Fairfield 

Springfield 

Rocky Spring . . . 
Mineral Ridge .. 

Wilmington 

Harmony 

Greenville 

Lebanon 

Mercer 

Harlansburgh . . . 
Adamsvllle 
Slippery Kock. . . 
Kerr's Ridge 

Oakland , 

Shenango 

New tastle , 

Portersville , 

Mountville 

Prospect 

Princeton , 

( ross Roads 

Conneautville 
French Creek . . 
( onneaut Lake . 

Allegheny 

Cherry Run 

Jamestown 

Kinsman 

Clintonville , 

Unity 



POST OFFICE. 



Custards 

Mercer 

do 

do 

New Wilmington 

Harrisville 

West Greenville . 

Worth. 

Mercer 

Harlansburgh . . 

Adamsville 

Slippery Rock. . . 

Titusville 

Oherry Tree 

Turnersville 

New < astle 

Portersville 

do 

Harlansburgh . . . 

Princeton 

< larksville 

f onneautville . . . 

Cochranton 

Evansville 

Perry 

Plummer 

Jamestown 

Kinsman 

• lintonville 

Anderson's Mills 



Crawford . 
Mercer. . . 

do ... 

do ... 
Lawrence 
Butler ... 
Mercer 

do 

do ... 
Lawrence 
Crawford 
Butler . . I 
Crawford . 
Venango . 
Crawford . 
Lawrence 
Butler . . . 

do .. 
Lawrence 

do 
Mercer. . 
Crawford, 
do 

do . 

Venango . 
do 

Mercer . . . 
Trumbull 
Venango . 
Butler . . . 



Financial Agent — Wm. C. Jackson, West Greenville, Mercer county, Pa. 
Without Charge— ins. Patterson, D.D., James P. Ramsey, Joseph Banks, J. M'Clintock, 
W. A. Black. 



PRESBYTERY OF OHIO. 



CONGREGATIONS. 



Poland 

Liberty 

< leveland 
Northfield 
Darlington. . . . 
New Brighton. 
New Lisbon . . . 
West Beaver . . 

Beaver 

Bethel 

Deer * reek.. .. 

Four Mile 

West Union. . . 

Stow 

Springfield 
Rundysburgh . 
Palestine 



PCST OFFICE. 



Poland Centre . 

( hurchill 

Cleveland 

Northfield 

Darlington. . . . 
New Brighton. 
New Lisbon . . . 
West Beaver . . 
Beaver < . H . . . 
Mt. Jackson . . 
New Bedford. . 
Beaver C. H. . . 

< alcutta 

Hudson 

Springfield 

Bundysburgh . 
Palestine 



Mahoning . . , 

Trumbull 

Cuyahoga 

Summit 

Beaver .... 

do 

Columbiana . 
do 

Beaver 

Lawrence . . . 
do 

Beaver 

Columbiana . 

Summit 

do 

Granger 

Columbiana . 



Licentiate — J. Torrence. 

Financial Agent — Bev. D. Goodwillie. 

Without Charge— J. M'llfatrick, litus Bassfield. 



382 



THE CHURCH MEMORIAL. 
PRESBYTERY OF DETROIT. 



Jas. M. Smealie . . . | 
Andrew Irons 



CONGREGATIONS. 



Troy 

Southfield 
Bruce 
Detroit . . . 
Commerce 

Martin 

Nankin 



POST OFFICE. 



Birmingham . 
do 

Romeo , 

Detroit 

Commerce . . , 

Martin 

Dearborn . . 



Oakland 

do 
Macomb 
Wayne . 
Oakland 
Allegan . 
Wayne . 



Licentiates — W. Coleman, W. H. M'Farland. 

Financial Agent — Andrew Irons, Romeo, Macomb county, Michigan. 
Without Charge — James A. Shankland. 



PRESBYTERY OF NORTHERN ILLINOIS. 



R. W. French 

G. D. Henderson .. | 



CONGREGATIONS. 



Somonauk . . 

Sandy 

Granville . . 
Yorkville 
Wheatland . 

Galena 

Apple River. 
Freeport 
Rock Run . . 

Mi nroe 

Sight Hill .. 
Waupacca . . 
Neshanoc . . . 
Oshkosh . . . 
Neenah .... 
New Hope . . 
Chemung . . . 
Camp reek . 



POST OFFICE. 



Freeland . . . 
Granville .. 
do 

Yorkville . . 
Plainfield . 
Galena .... 
Hanover. . . 
Freeport . . . 

Dakota 

Monroe. . . . 
Midland . . 
Waupacca . 
Neshanoc . 
Oshkosh .. 
Neenah 
Lane Depot 
Chemung . 
Savannah. . 



De Kalb . . . 
Putnam . . . 
do ... 

Racine 

Will 

Jo Daviess . 
do 

Stephenson, 
do 

Green 

Marquette . . 
Waupacca. . 
Lacrosse . . . 
Winnebago. 



Ogle ... 
M'Henry 
Carroll . . . 



Financial Agent — Samuel Collins, Yorkville, Racine county, Wisconsin. 
Wihout Charge — Wm. Oburn, J. Skellie, A. McHatten. 
Licentiate — Thomas Winter. 



PRESBYTERY OF ALBANY. 



CONGREGATIONS. 



POST CFFICE. 



P. Bullions, D.D. 
S. F. Morrow. . . . 

G. M. Hall 

Wm. J. ' leland . 
D. S. McHenry . 

J. B Lee 

Andrew Thomas . 

Vacancies 



Troy Troy 

Albany Albany 

Florida Hoffman's Ferry 

Delhi | ( roton 

York & Covington . . Peoria 

Bovina Bovina Village . . 

Johnstown Johnstown 



C j Lansingville : Ham den 

I | New Kingston New Kingston. 



Renssalaer . . 

Albany 

Schenectady. 
Delaware . . . 
Wyoming . .. 

Delaware 

Fulton 

Delaware. . . . 
do 



Financial Agent — James B. ee, Brushland, Delaware county, New York. 
Without Charge — David Strang, James Howie, Wm. Melvin. 



THE CHURCH MEMORIAL. 
PRESBYTERY OF CHARTIERS. 



883 



Thomas Hanna, D.D 
W. M. M'Elwee, D.D 

B Boyd 

James G. Rankin. . . 
F. A. Hutchinson.. . 

J. C. Murch 5 



John T. Brownlee . . . 

D. W. Carson 

Joseph R. Thompson. 

J B. Clark 

James G. Carson 

W. M'C. Gibson . . . ^ 

Josiah Thompson . . . 
A. Y. Houston 



Vacancies . 



CONGREGATIONS. 



Washington j Washington 

Frankfort Frankfort 

Pigeon Creek Strabane 

Robinson ! Bavington 

Noblestown | Noblestown 

Wheeling West Alexander 

West Alexander do , 

Mount Hope | W. Middletown. , 

Service j Service 

Mount Pleasant : Hickory 

Chartiers Canonsburgh . . . 

South Buffalo Claysville , 

North Buffalo Taylorstown .... 

Heads of Wheeling . . do , 

Clinton Clinton , 

Peter's Creek Bower Hill , 

Ohio Scottsville , 

Tumbleson's Run ... Hookstown 

Burgettstown Burgettstown ... 

Miller's Run Venice 

Cross Creek Wellsburgh 

West Union West Union 



Washington 

Beaver 

Washington 

do ... 
Allegheny .. 
Washington 

do ... 

do ... 

Beaver 

Washington 

do ... 

do ... 

do ... 

do ... 
Allegheny .. 
Washington 

Beaver 

do 

Washington 

do ... 

Brooks 

Marshall . . . 



Licentiates — Thomas J. Kennedy J. Forsythe, W. W. Barr, W. W Templeton, A. R. 
Anderson, W. L. V\ ilson, S. M. L. Kier. Robert Gilmore, E. A Brownlee. 
Ministers ivilhoiit Charge — A. Donnan, J. Neil. 

Financial Agent — James G. Carson, Claysville, Washington county, Pa. 



PRESBYTERY OF VERMONT. 



MINISTERS. 



Thomas Goodwillie . , 
Gawn Campbell , 



Vacancies 



CONGREGATIONS. 



Barnet 

Greensboro 
Barnet 
Ryegate . . . 
do 



POST OFFICE. 



Barnet 
Greensboro 
Barnet 
Ryegate ... 
do 



Caledonia. 
Orleans . 
Caledonia. 

do ... 

do ... 



Licentiate — John Gibson. 

Witho t Charge — William Pringle, James M'Arthur. 

Financial Agent — Gawn Campbell, Greensboro', Orleans county, Vt. 



384 THE CHURCH MEMORIAL. 



PRESBYTERY OF CLARION. 



MINISTERS. 


CONGREGATOINS. 


POST OFFICE. 


COUNTY. 


STATE. 


Joim M Auley .... * 






Reimersburgh . . 
do 


do 


Pa. 


"William Smith 

J. C. Telford . , , , j 


Rich Bill 


Strattonville 

Middlesex . . . 
Rural Yalley 




James L. Purdy . . 
D. K. Duff 


Clearfield 


Lumber City 

Hillsdale 

Pine Township. . 
Reynoldsburg . . 


do 

Clearfield 

do 

do 










Financial Agent — William Smith, Cowansville, Armstrong county, Pa. 
Without Charge — John Hindman. 

PRESBYTERY OF SOUTHERN INDIANA . 


MINISTERS. 


CONGREGATIONS. 


POST OFFICE. 


COUNTY. 


STATE. 

Ind. 

u 

111. 
Ind. 

cc 
t; 








South Hanover . . 
Bloomington . . . 




















Madison 


do 






Stafford 

Mount Pleasant 

Vernon 


Black Creek .... 
Vernon 





Financial Agent— Moses Arnott, South Hanover. Jefferson county, Indiana. 
Without Charge— John D. M'Nay. 



THE CHURCH MEMORIAL. 

PRESBYTERY OF MUSKINGUM. 



385 



J. M. Henderson . . | 

John S. Easton 

A\ illiain " ishart 

Thomas Brown. 

John Patterson 

James P. Lytle 

J. S. M'Cready 

J. M'Kirahan j 

S. C. Reid | 

Thomas R. Simpson. . 
William Grimes . . 1 



Vacancies . 



CONGREGATIONS. 



Northfield 

New Concord . . . 

Scroggsfield 

Unity 

Cambridge 

Londondery 

Bloomfield 

Cadiz 

Jefferson 

Newmarket 

Ridge . 

Clear Fork 

Yellow Creek. . . . 
Belmont ... 
M'Mahon's Creek 
Glade Run .... 

High Ridge 

Claysville . . .. 
New Athens .... 
Mount Pleasant. 

Sharon 

Goshen ... 
North Union 



POST OFFICE. 



Otsego 

New Concord . . . 

Scroggsfield 

New Athens.. . . 
Cambridge . . . 
Londondery ... 
New Concord . . . 

Cadiz 

Germano 

Newmarket .... 
KimboUon .... 
Milnersville . . . 
Moore's Salt Works 

Jacobsburgh 

St. Clairsville 

Mechanicstown. . . . 

St. Clairsville 

Claysville 

New Athens 

Mount Pleasant. . . 

Deerfield 

Worth 

Leavitt 



Muskingum . 
do 

Carroll 

Harrison . . . 
Guernsey . . 

do ... 
Muskingum. 
Harrison . . . 

do ... 

do ... 
Guernsey . . 

do . . 
Jefferson . . . 
Belmont . . . 

do ... 

Carroll 

Belmont . . . 
Guernsey . . 
Harrison . . . 

do 

do 

Perry 

Carroll 



Financial Agent — John Patterson, Londondery, Guernsey county, Ohio. 
Without Charge — John Donaldson, Thomas Wilson. 



PRESBYTERY OF MONMOUTH. 



John Scott 

J. A. Edie 
John H. Nash. 

Elijah M'Coy. . 



Vacancies . 



CONGREGATIONS. 



POST OFFICE. 



Henderson | Monmouth 

North Henderson North Henderson 

Le Claire Le Claire 

Bethel Olena 

Smith Creek Linden 

Homestead Pennsylvania . . . 

Virgil Virgil 

Unity Sparta . . 



AYarren 



Scott 

Henderson . 
Warren .... 
Rock Island . 

Fulton 

Randolph. . . 



Iowa. 
111. 



Financial Agent — J. A. Edie, N. Henderson, Warren county, Illinois. 
Without Charge — John Wallace, J. D. Wolfe, A. A. Rodgers. 



386 



THE CHURCH MEMORIAL. 



PRESBYTERY OF NEW YORK. 



H. H Blair 

James Harper. . . . 
James Thompson. 
S. F. Farmer ... 
W. G M'Elhany .' 
Hugh W. Todd . . 
James Williamson 
James Dinsmore . 
James B. Whitten 
David Don nan . . 



CONGRKGATIONS 



Charles Street 

2d Congregat'n, N. Y. 
25th Street, N. Y. . . . 

Williamsburgh 

Hoboken 

Patterson 

Sutton 

6th Congregat'n, N.Y. 
7th Congregat'n, N.Y. 
2d Cong., Newark . . 



POST OFFICE. 


COUNTY. 


STATE. 






N.Y. 


do 


do 


do 


do 




Brooklyn, (E. D.) 


do 






N.J. 


Patterson 








Mass. 
N.Y. 






do 


do 






N.J. 



jF nancial Agent— James B. Whitten, No. 221 West 32d St , New York. 
Without Charge — A. Murdoch. 



PRESBYTERY OF MIAMI. 



James Wallace . . 
Robert Forrester 

J. P. Smart 

I. N. Laughead. . 
C. Cummins .... 
R. H. Pollock . . . 

J. L. Bull 

J. M. Snodgrass . 
Gilbert Small . . . 



Vacancies . 



CONGREGATIONS. 



Huntsville 

Truro 

Massies' Creek 

Darby and Sugar Run 

Caesar's Creek 

Cincinnati 

Kenton and Hale 

Leipsic 

North Liberty 

Xenia 

Hillsborough 

Sabina 

New Hampshire .... 

Mercer 

Salem 

Sugar Creek 



POST OFFICE. 



Huntsville 

Reynoldsburgh. 

Xenia 

New California. 
Jamestown 

Cincinnati 

Kenton 

Leipsic 

Eckmansville . . 

Xenia 

Hillsborough . . 



Logan 

Franklin . 
Greene . . . 

Union 

Greene . . . 
Hamilton 
Hardin . . . 
Putnam . . 
Adams . . . 
Greene . . . 
Clinton . . 
do 



Amity . . . 
Bellbrook. 



Franklin 
Greene . . 



Licentiates— Hugh M'Hatten, Ii. D. Williamson, George Torrence, R. B. Ewing, R. G. 
W r allace, J. I. Frazer, A. M'Cartney, J. Truesdale. 
Without Charge— A. M'Hatten. M. Oldham. 
Financial Agtnt — R. H. Pollock, Cincinnati, Ohio. 

Professors of Theology— Rev. Samuel Wilson, D.D., Rev. Thomas Beveridge, D.D. 



THE CHURCH MEMORIAL. 



387 



SUMMARY. 



PRESBYTERIES. 


Minis- 
ters. 


Licenti- 
ates. 


Cambridge 


12 

10 
12 
13 
7 

10 
9 
4 
16 
10 
11 
23 
6 
17 
13 
4 
4 
4 
3 
7 
3 


2 
2 


Ali egheny 






8 










1 






9 
1 








5 






















1 

2 






2 




Totals 21 


198 


33 



Congre- 
gations. 



293 



Fami- 
lies. 



566 
966 
617 
406 
303 
535 
295 
149 

1178 
611 
774 
721 
375 

1049 
802 
180 
229 
194 
194 
441 



16621 



Professors of Theology— Samuel "Wilson, D.D., of Xenia, Greene county, Ohio, Profes- 
sor of Didactic Theology and Hebrew ; Thomas Beveridge, D.D., of Xenia, Greene county, 
Ohio, Professor of Biblical Literature and Church History. 

Missionaries— Rev. Andrew Gordon, Rev. E. H. Stevenson, Rev. R. A. Hill, E. P. Swift, 
G. W. Scott, Elizabeth Gordon, Sealkot, Northern India ; Rev. James C. Herron, Napa, 
California. 

Officers of Synod— Rev. J. T. Cooper, D.D., Kensington, Pa., Moderator; Rev. Thomas 
Hanna, D.D., W ashington, Pa., Clerk ; Daniel Houston, Canonsburg. Pa., Treasurer ; Rev. 
James Rodgers, D.D., Allegheny City, Pa., Chairman of Boaad of Home Missions. 



388 



THE CHURCH MEMORIAL. 



XVII. — Colleges. 

FRANKLIN COLLEGE. 

This Institution, located at New Athens, Harrison county, 
Ohio, was incorporated in the year 1825, and is the oldest sem- 
inary of learning in the eastern part of the State. 

It owes its origin, properly, to the Christian enterprise of the 
late Rev. John Walker, of the Associate Church, — who estab- 
lished in the village a classical school, chiefly for the education 
of young men for the ministry, under the successful management 
and tuition of the Rev. Thomas Beveridge, D.D., (then a young 
man,) now Professor in the Theological Seminary at Xenia, 
Ohio — which suggested the establishment of the College. 

Franklin College is not endowed, and is not in debt. Its pro- 
fessors are supported by the tuition fees. It owes its commodi- 
ous buildings, and its literary societies, their spacious and taste- 
fully furnished rooms and excellent and well selected libraries, 
to the liberality of the friends of Christian education and human 
rights ; of which Franklin College has proved itself an exponent 
and advocate. 

This Institution is not denominational; but yet has been, 
mainly, under the controlling influence and patronage of the 
Associate and Associate Reformed Churches. And it is a strik- 
ing fact, that no one College in existence has educated so many 
of the present ministry of " The United Presbyterian Church " 
as this Institution. By an inspection of its catalogue, it appears 
three-fourths of its Alumni have entered the ministry of the 
various Presbyterian Churches. It has its graduates in the 
missionary fields of India and Oregon, and in the professorships 
of various Colleges. It was the first Institution in the west to 
introduce the study of Hebrew Literature ; so that the greater 
part of those preparing for the ministry, in this Institution, give 
it as large a share of attention as Latin or Greek. 



THE CHURCH MEMORIAL. 



389 



The location of Franklin College is in the midst of a very 
healthy and fertile section of country, whose inhabitants are 
characterized by intelligence, morality and religion. It is within 
six miles of the Steubenville and Indiana Railroad, at Cadiz, — 
nine miles of the national road, at St. Clairsville — and eighteen 
miles of the Ohio River, and the different railroads meeting at 
Wheeling, Virginia ; from which points it is easy of access. It 
is sufficiently near these thoroughfares to enjoy their advantages 
— sufficiently remote to be free from their vices. 

Number of students, 90 

Number of Alumni, near 250 

Sessions and Vacations. — The Collegiate year is divided 
in two terms : The first commencing on the first Monday of 
November, and ending on the last Wednesday of March. The 
second commencing on the first Monday of May, and ending on 
the last Wednesday of September, commencement day. Vaca- 
tions, April and October. 

PRESENT FACULTY. 

Rev. A. D. Clark, D.D., President, and Prof, of Hebrew 
Literature and Mental and Moral Philosophy. 

Rev. William Wishart, A.M., Prof, of Languages, Logic, 
etc., and Adjunct Prof, of Hebrew Literature. 

Rev. David Craig, A.M., Prof, of Mathematics, Natural 
Science, and German and French Languages. 

Mr. Robert Campbell, Tutor of Languages. 



MUSKINGUM COLLEGE. 
In the fall of 1836, the citizens of New Concord and vicinity 
assembled on the call of Rev. B. Waddle, of the Associate Re- 
formed Church. He addressed them on the subject of educa- 
tion, and they resolved to aid him in establishing a literary in- 
stitution in that village. 



390 



THE CHURCH MEMORIAL. 



Accordingly, a petition was sent to the Legislature of Ohio, 
asking for a College charter. The charter was granted in 
March, 1837, and in October following, classes were formed and 
regular operations commenced. Muskingum is not a denomina- 
tional College. Still, the trustees, fifteen in number, have been 
chosen from four branches of the Presbyterian family. Four 
trustees from the Associate Church, four from the Associate Re- 
formed Church, four from the Presbyterian, (0. S.,) and three 
from the Reformed Church, (0. S.) At present the U. P. 
Church has eight of the trustees of Muskingum College. The 
regular College studies require the student to be in attendance 
four years. During the whole course, attention is given to the 
moral as well as the mental culture of the students. The last 
catalogue shows that one hundred and six pupils had been in 
attendance within the year. 

PRESENT FACULTY. 

Rev. B. Waddle, President. 
James White, A.B., Prof, of Mathematics. 
Thomas Stevenson, A.B., Prof, of Languages. 
H. D. Munson, M.B., Prof, of Music. 

John G. F. Holston, A.M., M.D., Lecturer on Chemistry 
and Geology. 

G. W. Pringle, M.D., Lecturer on Anatomy and Physi- 
ology. 

WESTMINSTER COLLEGE 
Is located at New Wilmington, Lawrence county, Pennsylva- 
nia. This Institution, already important, is destined to wield a 
wide influence on the coming generations in this region and else- 
where. It commands the country designated between the Ohio 
River and Lake Erie, without a rival except " Allegheny Col- 
lege," (Meadville, Crawford county,) under the care of the M. 
E. Church. The Presbyterian Churches of this region are nu- 



THE CHURCH MEMORIAL. 



391 



merous, populous and powerful. Presbyterianism here took 
early and deep root under the planting and fostering hands of 
Revs. Tait, Woods and Satterfield, of the Presbyterian ; Mur- 
ray, McLean and Imbrie, of the Associate ; Galloway, Reed, 
Dinwiddie, Smith and Niblock, of the Associate Reformed 
Churches, with their co-workers. The latter two bodies, now 
the United Presbyterian, are the controlling Presbyterian Church 
of this region. An intelligent and numerous membership in this 
Church, true to their primitive Presbyterian principles and forms, 
possessed of ample means, and prizing the education of their 
children, are destined to sustain Westminster College, under the 
blessing of God, in their fostering hands to future times. 

Rev. G. C. Vincent was the projector of the Institution. The 
germ of its organization was the Classical Academy at Mercer, 
under his care. The transfer of the Academy to New Wil- 
mington, its establishment immediately as a Collegiate Institute 
by joint resolution of the Presbyteries of Shenango and Ohio, 
of the Associate Church, January 21st, 1852, and incorporation 
by the Legislature of Pennsylvania the following March, gave 
it its present legal character. Among those early and active 
friends to whom the College is indebted for much of its subse- 
quent prosperity, it is proper to mention in a special manner, on 
the part of the Presbytery of Ohio, Revs. Ramsey and Good- 
willie, and Messrs. David Houston and I. P. Cowden, elders ; 
and on the part of the Presbytery of Shenango, Messrs. Wm. 
Dickey, Andrew J. Burgess, and Edward McElree, and Revs. 
Wolfe and Imbrie ; the latter pastor in New Wilmington. 

It was proposed in the establishment of the Institute to raise 
an endowment fund, to which New Wilmington, including a cir- 
cle of five or six miles around it, was to contribute $10,000, as 
a condition of fixing the location of the proposed Institution at 
that place. This was promptly done ; and under the efficient 
agency of Rev. J. D. Wolfe, the sum was increased the same 
season to $50,000. The amount thus and since obtained insures 



392 



THE CHURCH MEMORIAL. 



the perpetual existence of the College ; and this endowment 
fund is still increasing. The favor with which the Institution 
was received surpassed expectation, and the Academy suddenly 
rose to the rank of a prosperous College. 

Regarding the endowment of this Institution, notwithstanding 
the objections of some candid minds, the trustees of Westmin- 
ster College are satisfied there are large advantages resulting 
from it. By creating a constant annual revenue, the operations 
of the Institution are not liable to be affected by irregularity in 
the attendance of students. Tuition is afforded at lower rates, 
and thus the advantages of education are not confined to the 
favored few, but placed within the reach of all who prize it. It 
is substantially the same system as that which makes the com- 
mon schools of our land such efficient institutions for educating 
and Americanizing the masses, rich and poor. If the State en- 
dows her common schools, why should not the Church with equal 
munificence endow her Colleges ? 

A more serious objection is liable to be presented against such 
Institutions as Westminster, namely, the charge of sectarianism 
— a charge no doubt sometimes urged by candid and liberal men. 
Singularly enough, however, it is more generally presented by 
members of denominations, evangelical or unevangelical, whose 
very labors to found and sustain their own denominational Col- 
leges, years ago, have at length induced the Associate and Asso- 
ciate Reformed Churches to engage in the work of educating 
their own children. What more bitter foe of so-called Protest- 
ant Sectarianism than the Church of Rome, that builds her 
proselyting schools everywhere throughout the land ? As for 
Protestant denominations, which of them has not as many Col- 
leges as it can found — Episcopalian, Methodist, Presbyterian, 
Old or New School, or any of the rest? Our limits forbid de- 
bate on this point, and we only add, for the consideration of 
honest minds, that it is now too late to debate this question. We 
must either in general surrender our children to be educated 



THE CHURCH MEMORIAL. 



393 



under influences already existing of an adverse denominational 
cast, or sustain those institutions whose sound religious and moral 
character we can approve. As will be seen elsewhere in this 
article, the trustees and faculty of Westminster College do not 
agree to hide their principles while filling the post of educators; 
at the same time, proselyting is repugnant to their moral sense, 
and is neither their policy or practice. 

The Institution was put into immediate operation April, 1852, 
under the care of Revs. G. C. Vincent, and D. H. A. McLean. 
They were assisted for some time by Rev. J. W. Hersha and 
Mr. D. H. Goodwillie. The faculty was more formally organ- 
ized in the second year by the election of James Patterson, D. 
D., President; Rev. A.M. Black, Professor of Hebrew Lite- 
rature ; and Miss L. J. Lowrie, Principal of the French De- 
partment. She, with Messrs. Hersha and Goodwillie, has since 
resigned ; and now, at the formation of the United Church, the 
faculty stands as follows : 

Jas. Pattekson, D.D., President, and Prof, of Mental and 
Moral Philosophy, and Political Economy. 

Rev. Andrew M. Black, A.M., Prof, of Hebrew Litera- 
ture and Logic, and Adjunct Prof, of Greek. 

Rev. G. C. Vincent, A.M., Prof, of Greek Literature and 
History. 

Rev. William Findlet, A.M., Prof, of Latin Literature. 

, Prof, of Mathematics. Vacant. Duties temporarily 

filled by other professors. 

J. B. Cummings, Esq., Principal of Scientific Department. 
Joseph McKee, Esq., Tutor. 

The trustees are twelve in number, six chosen by each Pres- 
bytery. Their officers are : President, Rev. Samuel Alexander, 
Mt. Jackson, Pa.; Vice President, Rev. S. Herron, New Lisbon, 
O.; Secretary and Financial Agent, Rev. A. J. Burgess, Green- 
field, Pa.; General Agent, Wm. Dickey, Esq., New Wilming- 
ton, Pa., to whom all business letters are to be addressed. 
26 



394 



THE CHURCH MEMORIAL. 



The catalogue of the present year, 1857-8, shows an at- 
tendance of two hundred and forty-eight students. The gradu- 
ating class consists of twenty-one young gentlemen and ladies; 
most of whom are young men having the ministry in view, as 
their professional business, with talents and moral worth to com- 
mend them in that most important of all spheres of labor. 

In closing this sketch of Westminster College, attention is 
appropriately invited to two important characteristics. The mo- 
nastic feature of most of the higher institutions of learning is 
avoided : the sons and daughters of the Church are educated in 
the same institution, and find incentives to study by reciting in 
the same classes. The success of this arrangement proves the 
design to be as wise as it is liberal : it tends to improve both the 
manners and the morals of the students. The Bible, in the 
original and vernacular, stands foremost as a text-book. The 
design is not merely to conserve the morality of the student, but 
to communicate that sound theological instruction upon which 
all true morality is based. As there is no theology without sys- 
tem, the Westminster Standards are recognized as the exponent 
of the religious principles the professors are required to impart. 
While the rights of conscience on the part of the faculty are 
thus maintained, they are also secured to the students, who, while 
required by the rules to attend the Sabbath lecture and Bible 
class in the College, and prayer meeting every Thursday after- 
noon, attend such other religious services as they or their parents 
may select. But such attendance is imperative ; nor may any 
student propagate infidel principles, or violate the Sabbath by 
recreations or otherwise. 

The cause of Christ in the United Presbyterian and sister 
Churches will find in Westminster College, its efiicient faculty, 
and its increasing list of students and Alumni, many sources, 
under God, of future usefulness and prosperity. 
Newcastle, Pa., July 8, 1858. 



THE CHURCH MEMORIAL. 



395 



MONMOUTH COLLEGE. 
Monmouth College was projected and put in operation by the 
Second Associate Reformed Presbytery of Illinois. It opened 
under favorable auspices on the first Monday of September, A. 
D. 1856. At the meeting of the Synod of Illinois, held in 
Keokuk, Iowa, October, A. D. 1855, the Synod, in answer to 
the proposal and petition of the Presbytery, resolved as fol- 
lows : 

1. Resolved, That with the view of providing for the education of our 
youth, under influences most favorable to their moral and religious well- 
being, the College located at Monmouth, and hitherto under the care of 
the Second Presbytery of Illinois, be taken under the care of the Synod, as 
proposed and requested by that Presbytery. 

2. That the government of the College be intrusted to a Board subordi- 
nate to this Synod, consisting of twenty-four members, eighteen of whom 
shall be appointed by this Synod, and the other six by the Board itself. It 
shall be the duty of this Board to report annually to the Synod the pro- 
gress, condition and prospects of the College. 

3. That the first eight on the list of members of this Board, alphabet- 
ically arranged, shall serve one year; the second eight, two years ; and the 
third eight, three years ; so that annually eight members shall go out of 
office, and eight new members be elected — six by the Synod, and two by 
the Board. 

4. That the members of the Board now in office, under the appointment 
of the Second Presbytery of Illinois, be continued, and that Synod now 
proceed to appoint so many additional members as will make up the num- 
ber to eighteen. 

5. That the Board be instructed, while it is careful to prevent interfer- 
ence with the denominational preference of any, to take order that such 
instruction in the Word of God may be given the students as may be ne- 
cessary to secure the ends of a thorough education, and in general, to use 
all diligence to establish the College on a solid basis, and render it most 
extensively useful. 

6. That it be the duty of the members of Synod, to cooperate actively 
with the Board, in all proper efforts to promote the prosperity of the Col- 
lege. 

Since that time the Board has been acting under the author- 
ity of the Synod. 

At the late meeting of the Legislature of Illinois, an act of 



396 



THE CHURCH MEMORIAL. 



incorporation, conferring ample power on the Board of Trust, 
was secured. The following is an extract from sec. 3 : 

Said Trustees shall be so arranged in three classes, that one-third of 
their number shall go out of office in each successive year, at the time of 
the regular annual meeting of the Synod of Illinois, of the Associate Re- 
formed Presbyterian Church of North America; and as such vacancies 
occur, they shall be filled, three fourths of the number by the said Synod, 
and the remaining one-fourth by the Board of Trustees themselves. 

The College building contains a chapel large enough to seat 
300 persons, and eight other rooms adapted to various College 
purposes. It will afford adequate accommodations for some 
time to come. 

All the students are required to attend the worship of God, 
daily in the College chapel, and to recite a Bible lesson once a 
week. All are likewise required to attend public worship, and 
Bible class, in some Church on the Sabbath. Those who take 
a full course will read exegetically the greater part of the New 
Testament in Greek, and select portions of the Old Testament 
in Hebrew. In addition to studying the usual text books on 
Natural Theology, Evidences of Christianity, and Moral Philos- 
ophy, they will take a brief course in the principles of the gos- 
pel. This course of religious instruction will be especially 
valuable to those whose professional studies will not lead them 
to a careful examination of the facts and principles of the Word 
of God. Students' prayer meetings have been organized ; they 
are well attended. The faculty regard it as an important part 
of their work to labor for the moral and spiritual welfare of the 
students. 

It is the aim of the faculty to secure good order and diligence 
in study, by the force of moral and religious principles, rather 
than by the direct exercise of authority. Those who persist in 
neglecting their studies, or in pursuing disorderly courses, or in 
exerting an evil influence, are not permitted to remain in con- 
nection with the College. 

An extensive Philosophical and Chemical Apparatus has 



THE CHURCH MEMORIAL. 



397 



been procured, and is now in successful use. It affords the 
means for a satisfactory illustration of the most important doc- 
trines in the various departments of Astronomy, Natural Phi- 
losophy and Chemistry. 

There are three Literary Societies in the College — the Phil- 
adelpkian, JEccritean, and Amantes Des Belles Lettres — on a 
good footing, which afford their members respectively the op- 
portunity of improvement in the branches of learning for the 
promotion of which they are established. 

Tuition is from $20 to $30 per annum, payable in advance, 
at the commencement of each session. There is also a charge 
of 50 cents per session for incidental expenses. This does not 
include tuition for the French and German Languages and Mu- 
sic. Boarding in private families, including lodging and fuel, 
may be had for $2.00 per week. Some students board them- 
selves at a cost of less than one dollar per week. Male and 
female pupils are admitted on the same terms. 

PRESENT FACULTY. 

Rev. David A. Wallace, A.M., President and Professor 
of Moral Philosophy. 

Rev. Marion Morrison, A.M., Professor of Mathematics 
and the Natural Sciences. 

Rev. Alexander Young, A.M., Professor of Greek and 
Hebrew. 

Rev. R. Ross, A.M., Professor of Latin. 

G. W. Leidigii, A.B., Professor of the French and Ger- 
man Languages. 

Two courses of instruction have been established, a classical 
and a scientific. Those completing the first are admitted to the 
degree of A.B.; and those completing the second, to the de- 
gree of B.S. At the late commencement, July 1st, two gradu- 
ated in the classical and two in the scientific course. 

During the year just closed, 151 students were in attendance. 
All the departments are thoroughly organized. 



398 



THE CHURCH MEMORIAL. 



Monmouth is a young and rapidly growing city of about 
3,000 inhabitants, situated on a fine rolling prairie, on the line 
of the Chicago, Burlington and Quincy Railroad. It is easy of 
access from every direction. It contains flourishing Churches 
of various evangelical denominations. 



WASHINGTON COLLEGE 
Is situated one half mile south of the center of Washington city, 
"Washington Co., Ia. The building now occupied is a three story 
brick, costing some $15,000, tastefully built and surrounded by 
a campus of nine acres, ornamented by a beautiful grove of na- 
ture's own planting. It commands a full view of the adjacent 
city and all the surrounding country. 

This institution was founded by the Associate Presbytery of 
Iowa, and is still under the care of that Presbytery in connec- 
tion with the United Presbyterian Church, but will be placed 
under the care of Synod as soon as may be convenient. 

The school commenced September 1st, 1855, and at the end 
of two years its catalogue showed 193 students for the year. 

Being now near the close of the third year only, it has but 
few students in advance of the preparatory department ; five 
ready to enter the Junior class, at the commencement of next 
year, and other classes in proportion. 

PRESENT FACULTY. 

Rev. Jas. R. Doig, A.M., President and Professor of Mor- 
al Science and Greek and Latin Literature. 

Rev. W. H. Wilson, A.M., Professor of Mathematics and 
Natural Science. 

Miss M. S. Walsh, Principal of Female Department and 
adjunct Professor of Mathematics and Natural Science. 

John K. Sweeney, A.B., L. F. Sherman, Tutors. 



THE CHURCH MEMORIAL. 



399 



MADISON COLLEGE 
Is situated eighty miles west of Pittsburgh, and forty miles east 
of Zanesville, on nearly a direct line between these two places. 
Its location is quite elevated, on the center of the ridge land be- 
tween Stillwater and Hill's Creek, sufficiently distant from each 
of these streams to be entirely free from the malaria of either 
of them. It is located in the village of Antrim, on the summit 
of a ridge, and commands a very extended and delightful pros- 
pect, and for the healthfulness of its atmosphere it is not, per- 
haps, surpassed by any spot in the United States. It commands 
a large district of country unsupplied by any distinctive College 
or Literary Institution, a district from 100 to 150 miles in 
diameter. This Institution originated in a grammar school as 
early as the year 1824, and continued to operate in that charac- 
ter for fourteen years. The trustees, in the year 1837, petition- 
ed and obtained a charter from the State Legislature for a 
Literary Institution, bearing the name of the Philomathean Lit- 
erary Institute. At the expiration of two years from the date 
of this charter the name was changed by legislative enactment 
to Madison College, and invested with all the rights and privi- 
leges of the most respectable Colleges of our land. Care had 
been taken from the first to have a large majority of the 
Trustees members of, or friends to, the Associate Reformed 
Church. In the year 1856, measures were taken to have it 
placed under the control of the Church as her own property, 
and employed in the education of her youth. 

The proposal made to the First Associate Reformed Synod of 
the West, was acceded to, and a plan is now in progress which 
must terminate in her entire interest in and control over this 
Institution, as a place of education of her youth under her own 
proper inspection. There have been from 100 to 150 students 
in annual attendance. Male and female students are taught 
sometimes in the same, and sometimes in different classes, as 
their stage of advancement or circumstances may require. 



400 



THE CHURCH MEMORIAL. 



PRESENT FACULTY. 

Rev. James Duncan, A.M., President. 

Rev. Samuel Findley, D.D., Professor of Moral Science 
and Hebrew Literature. 

Rev. Jos. "Walker, A.M., Professor of Mathematics. 

Wm. Bogle, A.M., Professor of Greek and Latin Lan- 
guages. 



XVIII. — Periodicals. 

THE EVANGELICAL REPOSITORY. 
The Religious Monitor, or Evangelical Repository, was first 
established by Rev. Chancy Webster, in the city of Albany, N. 
Y., in the year 1824. For several years it was ably conducted 
by Rev. Peter Bullion, D.D. Subsequently, for a number of 
years, it was edited with ability by Rev. James Martin, D.D., 
deceased. In 1839, it was again placed in the hands of Rev. 
C. Webster. In 1842, having dropped the first part of the title, 
it was called " The Evangelical Repository," and transferred to 
Rev. Joseph T. Cooper, D.D. Under his prudent and skillful 
management for the past sixteen years, it has been an important 
auxiliary to the Church in the dissemination of religious intelli- 
gence. The editorial department has recently been transferred 
to Rev. Thomas H. Beveridge, with a fair prospect of future 
usefulness and success. Published by William S. Young, Phil- 
adelphia, Pa. 



THE UNITED PRESBYTERIAN 
Was first established under the title of " The Preacher/' in 
the city of Allegheny, Oct. 26th, 1842, by Rev. John T. Pressly, 
D.D., editor and proprietor. 



THE CHURCH MEMORIAL. 



401 



It was commenced as a semi-monthly. At the close of the 
third volume, it was transferred to Rev. David R. Kerr, D.D., 
who continued its publication as a semi-monthly to the close of 
the sixth volume. Since that time it has been published weekly, 
and has been, from time to time, enlarged and variously improv- 
ed to its present size and appearance. 

In 1854, in its twelfth volume, it was strengthened by a union 
with " The United Presbyterian and Evangelical Guardian," a 
monthly periodical, published in Cincinnati, by Rev. James 
Prestley, and edited by himself and Drs. Claybaugh and Macdill. 
By this arrangement, Drs. Claybaugh and Macdill became cor- 
responding editors of the united paper ; which the former con- 
tinued to be until his death, and the latter until the establishment 
of " The United Presbyterian of the West," of which he was 
invited to take charge. 

At the beginning of the current volume (lGth) Rev. D. H. 
A. McLean and James M. Ferguson were admitted to an inter- 
est in the paper ; the former as a co-editor, and the latter as 
superintendent of printing. It is now a large and well sustained 
paper, with home and foreign correspondents, and an extended 
circulation. Published at No. 74, Third street, Pittsburgh, Pa. 
Rev. D. R. Kerr, D.D., Rev. D. H. A. McLean, D.D., editors. 



THE CHRISTIAN INSTRUCTOR. 
The first number of this periodical was issued in September, 
1844. It was a monthly of thirty-two pages, under the propri- 
etorship of Rev. D. L. Proudfit, and the editorial assistance of 
Rev. Jno. Forsyth, D.D. It was published in Newburgh, N. 
Y., under the patronage of the Associate Reformed Synod of 
New York, and did good service to the interests of religion and 
truth. 

In consequence, however, of the ill health of Mr. Proudfit, 
and for other causes, its publication was given up at the close of 



402 



THE CHURCH MEMORIAL. 



the second volume. On the first of the following November, 
(1846,) it was revived in a new series in Philadelphia, under 
the editorial care and proprietorship of Rev. J. B. Dales, D.D. 
It declared itself devoted to the interests of the Associate Re- 
formed Church, and aimed more especially at imparting as large 
an amount as possible of missionary intelligence, both from the 
home and foreign field. It was shortly afterwards enlarged to 
forty-eight pages, and offered then, as it does still, an in- 
viting vehicle of presenting valuable articles to the public, in a 
form that admits of binding and of being preserved. It is pub- 
lished on the first of each month, at one dollar per annum, and 
is well sustained. It has between 2,000 and 3,000 subscribers. 



THE UNITED PRESBYTERIAN OF THE WEST. 
A weekly paper, established at Monmouth, Illinois, January 
7th, 1857. Edited by Rev. David Macdill, D.D. Published 
by Morrison & Patterson. 

THE PRESBYTERIAN WITNESS. 
A paper established at Cincinnati, Ohio, January 1st, 1852. 
Edited by Rev. R. H. Pollock. 



THE WESTMINSTER HERALD. 
Published at New Wilmington, Lawrence county, Pennsyl- 
vania, was established in January, 1855, and is the continuation 
of the " Friend of Missions," formerly conducted by Rev. Jos. 
Banks. It has been gradually increasing its subscription list, 
and is now carried on with spirit and acceptance. Owned and 
edited by Rev. G. C. Vincent, assisted by Revs. Jas. Patterson, 
D.D., Wm Findley, and A. M. Black, of New Wilmington, and 
Revs. G. R. McMillan and R. A. Brown, of Newcastle, Penn- 
sylvania. Terms, $1.50 per annum, in advance. H. J. Mur- 
doch, publisher. 



THE CHURCH MEMORIAL. 



403 



XIX. — General Summary of the United Presbyterian 
Church. 



1. Synods, 4 

2. Presbyteries, ----- 49 

3. Ministers, - - - - - - 419 

4. Licentiates, ----- 66 

5. Foreign Missionaries, - - - - 14 

6. Foreign Mission Stations, - 6 

7. Congregations, - - - - - 660 

8. Communicants, ----- 54,789 

9. Theological Seminaries, - - - - 4 

10. Colleges, ----- 6 

11. Periodicals, - - - - - - 6 



12. Officers : Moderator, Rev. J. T. Pressly, D.D.; Clerk P. 
T., Rev. Samuel Wilson, D.D. 



XX. — Conclusion. 

In the preceding pages we have endeavored to collect together 
the antecedents of the United Presbyterian Church, extending 
back as far as 1733. From what has thus been compiled, from 
different sources, we learn what the United Presbyterian Church 
has been, and what she now is. What her future shall be, re- 
mains to be determined by those to whom her interests have 
been entrusted. 

That a body comprising so many ministers and members, ex- 
tending over such a vast area of territory, possessing such an 
amount of wealth, in a land of civil liberty, and in an age re- 
markable for its facilities of doing good — is capable of exerting 
an incalculable moral influence upon the destinies of the world, 



404 



THE CHURCH MEMORIAL. 



no one could doubt. The improvements in arts, the discoveries 
of science, the increase of commerce, the application of steam 
and electricity to purposes of practical utility, the opening up of 
new countries, the unprecedented spread of the English lan- 
guage, and above all, the free access to all countries for mission- 
ary enterprises — all these increase immensurably the responsi- 
bilities of the Church of God. These are not the chance on- 
drivings of a restless world, all aimless and uncontrolled. They 
are the great machinery of God's providence, designed for the 
extension of knowledge, the diffusion of light, and the salvation 
of the world. Through these feverish agitations of men, there 
is an invisible hand, that is weaving out the web of a world's 
destiny, and inscribing thereon God's eternal decree : " The 
kingdoms of this world are become the kingdoms of our Lord 
and of his Christ, and He shall reign forever and ever." 

What a solemn responsibility, therefore, gathers around every 
minister and member of a Church that has been brought into 
the kingdom at such a time as this ! Does it not seem impera- 
tive that we should all mark well the leadings of God's 
providence, and inquire prayerfully — " Lord what wilt thou have 
me to do ?" Should we not engage with fresh zeal in the great 
work of educating the youth of the Church for the gospel min- 
istry, in establishing new missions, both home and foreign, in 
Church extension, in the Bible cause, in book and Sabbath 
school publications, and in all Scriptural enterprises for the ex- 
tension of the Redeemer's Kingdom ? Has not God bestowed 
upon us wealth and talent, and influence, which are as yet un- 
developed, and for which, as a Church, we must be held respon- 
sible ? These, and similar inquiries we think, should engage 
the prompt and prayerful attention of every member of the 
United Presbyterian Church. If we honor God, He will honor 
us ; but if we bury our talents in the earth, if we come not to 
the help of the Lord against the mighty, if we dwell in a house 
of cedar while the ark of God rests in curtains, it will require 



THE CHURCH MEMORIAL. 



405 



no prophet's inspiration to predict our destiny. The devil will 
be sure to find work for the Church if she is not busied in the 
service of her Master. " Remember, therefore, how thou hast 
received and heard, and hold fast and repent. If, therefore, 
thou shalt not watch, I will come on thee as a thief, and thou 
shalt not know what hour I will come upon thee." 

Perhaps it might be well, before we close these pages, to an- 
swer the inquiry which is so frequently proposed, Wherein does 
the United Presbyterian Church differ from other Presbyterian 
Churches in this country ? Why does she maintain a distinct 
and separate organization ? 

The great majority of Presbyterian Churches in this country 
have had a common origin in the Church of Scotland, and ad- 
here to the Westminster Confession of Faith, and Catechisms, 
Larger and Shorter, as the symbols of their faith. Thus far 
they are all agreed. But there are certain points of faith and 
practice which have not been distinctly introduced into the Con- 
fession of Faith, or have not been exhibited with that fullness 
and explicitness which the circumstances of the Church, the 
times in which we live, and the views and practices of those 
around us, demand of us as witnesses for the truth. They may 
be reduced to five: Psalmody, Communion, Secret Societies, 
Slavery and Covenanting. These, therefore, may be denomi- 
nated the distinctive principles of the United Presbyterian 
Church, which constitute the chief ground of separation from 
other Presbyterian Churches of this country. We adhere to 
the exclusive use of the Scripture Psalms in the praise of God. 
We practice what is technically called close or restricted com- 
munion. We exclude from the fellowship of the Church, mem- 
bers of oath-bound secret societies. We condemn slavery as a 
moral evil, in which the Church should have no participation 
whatever. And we maintain that public social covenanting is a 
moral duty incumbent upon the Church, when God in his prov- 
idence calls to its performance. 



406 



THE CHURCH MEMORIAL. 



Believing these principles to be founded upon the word of 
God, the United Presbyterian Church has made them a part of 
her terms of ecclesiastical fellowship. For a more extended 
notice of these points, and the arguments by which they are sus- 
tained, we would refer the reader to the Testimony contained in 
this book. But while, in faithfulness to our Divine Master, we 
feel constrained to maintain a separate organization, for reasons 
already assigned, we desire at the same time to cultivate the 
most extended Christian charity toward every other branch of 
the Church of God ; and our hearts' desire and prayer ever shall 
be, that God would heal all the divisions of Zion — that the body 
of the Redeemer may be one — and that the Church may soon 
look forth as the morning, fair as the moon, clear as the sun, and 
terrible as an army with banners. 



FORMULA 



OF 

Questions to be used at the Admission of Members to 
Communion in the United Church. 



1st. Do you believe the Scriptures of the Old and New 
Testaments to be the word of God, and the only rule of faith 
and practice ? 

2d. Do you receive (as far as you are able to judge) the 
Westminster Standards, namely, the Confession of Faith, Cate- 
chisms, (Larger and Shorter,) Form of Prebyterial Church 
Government, and Directory for the Public Worship of God, as 
these are received and set forth in a Testimony for the present 
truth emitted by this Church in the year 1858 ? 

3d. Do you promise to show the sincerity of your Christian 
profession by a conversation becoming the gospel ? 

4th. Do you promise to attend upon the ordinances of God, 
public, private, and each in their appropriate seasons ? 

5th. Do you promise to contribute of your substance, and 
use your influence for the advancement of the cause of Christ ? 

6th. Do you promise subjection to the courts of Christ's 
house, which are over you in the Lord ? 

7th. Do you promise not to propagate any opinion inconsist- 
ent with the principles which you profess, so long as you remain 
in connexion with this Church ? 

8th. All this you promise and engage in the strength of divine 
grace. 




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